Prayers for Daily Recitation for

the Pleasure of Sri Krishna

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Table of Contents
Prayers by Vyasadev SB 1.1.1-3 ............................................................................. 4
Divinity and Divine Service SB 1.2.1-34 (Describes Process of Devotional Service) 5
Prayers By Arjuna SB 1.7.22-25 ............................................................................ 13
Prayers of Uttara SB 1.8.9 ..................................................................................... 14
Kunti Stuti SB 1.8.18-43......................................................................................... 14
Bhishma Stuti 1.9.32-42 ......................................................................................... 21
Prayers by Lady of Hastinapur SB 1.10.21-30 ....................................................... 23
Prayers by the Citizens of Dwaraka SB 1.11.6 - 10 ............................................... 26
Prayers by Sukadeva Goswami SB 2.4.12-23 ....................................................... 27
Scheduled Incarnations SB 2.7.26-35.................................................................... 30
Catur Sloki SB 2.9.33-36 ....................................................................................... 33
Demigod Prayers SB 3.5.39-51 ............................................................................. 34
Prayers by Brahma SB 3.9.1-25 ............................................................................ 37
Prayers by Rishis SB 3.13.34-45 ........................................................................... 44
Prayers by Kardama Muni SB 3.24.30-34.............................................................. 47
Glories of Devotional Service SB 3.25.1-44 ........................................................... 48
Prayers of the unborn child in the womb SB 3.31.12-21 ........................................ 58
Prayers By Devahuti SB 3.33.2-8 .......................................................................... 61
Prayers by Dhruva SB 4.9.6-17 ............................................................................. 63
Prayers by Maharaja Prthu SB 4.20.23-31 ............................................................ 66
Prayers of Lord Siva SB 4.24.33-71 (Rudra Geet) ................................................. 69
Prayers by Residents of Jambudvipa SB 5.18.1-39 ............................................... 78
Hamsa Guhya Prayers SB 6.4.23-34 ..................................................................... 89
Prayers by Demigods SB 6.9.21-27 ....................................................................... 93
Prayers by Vrtrasura SB 6.11.22-27 ...................................................................... 95
Prayers by King Chitraketu SB 6.16.34-48 ............................................................ 97
Prayers of Prhalad Maharaj SB 7.9.8-50 ............................................................. 101
Prayers by Gajendra SB 8.3.2-29 ........................................................................ 115

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Prayers by Satyavrata SB 8.24.46-53 .................................................................. 122
Prayers by The Demigods SB 10.2.26-41............................................................ 125
Prayers by Nala Kubera SB 10.10.29-38 ............................................................. 130
Prayers by Brahma SB 10.14.1-40 ...................................................................... 132
Prayers by Wives of Kaliya SB 10.16.33-53 ........................................................ 143
Venu Geet SB 10.21.5, 7-20 ................................................................................ 148
Prayers by Indra SB 10.27.4-13 ........................................................................... 152
Pranaya Geet SB 10.29.31-41 ............................................................................. 154
Gopi Geet SB 10.31.1-19 ..................................................................................... 157
Yugal Geet SB 10.35.2-25 ................................................................................... 162
Viraha Geet SB 10.39.19-31 ................................................................................ 167
Prayers by Akrura SB 10.40.1-30 ........................................................................ 171
Brahmar Geet SB 10.47.12-21............................................................................. 177
Prayers by Muchukunda SB 10.51.45-57 ............................................................ 180
Rukmini’s prayers (letter) to Krishna SB 10.52.37-43 .......................................... 183
Prayers by Rudra (Bana’s battle) SB 10.63.34-45 ............................................... 185
Prayers By Vedas SB 10.87.14-41 ...................................................................... 188
Prayers by Uddhava SB 11.7.14-18..................................................................... 197
Song of the Avanti Brahmana SB 11.23.1-61 ...................................................... 198
The Aila Gita SB 11.26.1-35 ................................................................................ 212
The Bhumi Geeta SB 12.3.1-52 ........................................................................... 220
Mārkaṇḍeya’s Prayers to Nara-Nārāyaṇa Ṛṣi SB 12.8.40-49 .............................. 231
Dharana: Meditation on the Form of the Supreme Lord ....................................... 234
Dharana: Meditation on the individual limbs of the Supreme Lord ....................... 235
Sri Brahma Samhita ............................................................................................. 239
Mukunda-mala-stotra ........................................................................................... 246
Govinda-Damodara Stotram ................................................................................ 262
Narasimha Kavacam ............................................................................................ 270
Narayana Kavach SB 6.8.1-42............................................................................. 275

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Prayers by Vyasadev SB 1.1.1-3
SB 1.1.1
oṁ namo bhagavate vāsudevāya
janmādy asya yato ’nvayād itarataś cārtheṣv abhijñaḥ svarāṭ
tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ
tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo ’mṛṣā
dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi

om — O my Lord; namaḥ — offering my obeisances; bhagavate — unto the Personality of Godhead;

vāsudevāya — unto Vāsudeva (the son of Vasudeva), or Lord Śrī Kṛṣṇa, the primeval Lord; janma-ādi —
creation, sustenance and destruction; asya — of the manifested universes; yataḥ — from whom; anvayāt —
directly; itarataḥ — indirectly; ca — and; artheṣu — purposes; abhijñaḥ — fully cognizant; sva-rāṭ — fully
independent; tene — imparted; brahma — the Vedic knowledge; hṛdā — consciousness of the heart; yaḥ —
one who; ādi-kavaye — unto the original created being; muhyanti — are illusioned; yat — about whom;
sūrayaḥ — great sages and demigods; tejaḥ — fire; vāri — water; mṛdām — earth; yathā — as much as;
vinimayaḥ — action and reaction; yatra — whereupon; tri-sargaḥ — three modes of creation, creative
faculties; amṛṣā — almost factual; dhāmnā — along with all transcendental paraphernalia; svena — self-
sufficiently; sadā — always; nirasta — negation by absence; kuhakam — illusion; satyam — truth; param —
absolute; dhīmahi — I do meditate upon.

O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful
obeisances unto You. I meditate upon Lord Śrī Kṛṣṇa because He is the Absolute Truth and the primeval
cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly
and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond
Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being.
By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory
representations of water seen in fire, or land seen on water. Only because of Him do the material universes,
temporarily manifested by the reactions of the three modes of nature, appear factual, although they are
unreal. I therefore meditate upon Him, Lord Śrī Kṛṣṇa, who is eternally existent in the transcendental abode,
which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the
Absolute Truth.
SB 1.1.2
dharmaḥ projjhita-kaitavo ’tra paramo nirmatsarāṇāṁ satāṁ
vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam
śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ
sadyo hṛdy avarudhyate ’tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt

dharmaḥ — religiosity; projjhita — completely rejected; kaitavaḥ — covered by fruitive intention; atra —
herein; paramaḥ — the highest; nirmatsarāṇām — of the one-hundred-percent pure in heart; satām —
devotees; vedyam — understandable; vāstavam — factual; atra — herein; vastu — substance; śivadam —
well-being; tāpa-traya — threefold miseries; unmūlanam — causing uprooting of; śrīmat — beautiful;
bhāgavate — the Bhāgavata Purāṇa; mahā-muni — the great sage (Vyāsadeva); kṛte — having compiled;
kim — what is; vā — the need; paraiḥ — others; īśvaraḥ — the Supreme Lord; sadyaḥ — at once; hṛdi —
within the heart; avarudhyate — becomes compact; atra — herein; kṛtibhiḥ — by the pious men; śuśrūṣubhiḥ
— by culture; tat-kṣaṇāt — without delay.

Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds
the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is
reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful
Bhāgavatam, compiled by the great sage Vyāsadeva [in his maturity], is sufficient in itself for God realization.

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What is the need of any other scripture? As soon as one attentively and submissively hears the message of
Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart.
SB 1.1.3
nigama-kalpa-taror galitaṁ phalaṁ
śuka-mukhād amṛta-drava-saṁyutam
pibata bhāgavataṁ rasam ālayam
muhur aho rasikā bhuvi bhāvukāḥ

nigama — the Vedic literatures; kalpa-taroḥ — the desire tree; galitam — fully matured; phalam — fruit; śuka
— Śrīla Śukadeva Gosvāmī, the original speaker of Śrīmad-Bhāgavatam; mukhāt — from the lips of; amṛta —
nectar; drava — semisolid and soft and therefore easily swallowable; saṁyutam — perfect in all respects;
pibata — do relish it; bhāgavatam — the book dealing in the science of the eternal relation with the Lord;
rasam — juice (that which is relishable); ālayam — until liberation, or even in a liberated condition; muhuḥ —
always; aho — O; rasikāḥ — those who are full in the knowledge of mellows; bhuvi — on the earth; bhāvukāḥ
— expert and thoughtful.

O expert and thoughtful men, relish Śrīmad-Bhāgavatam, the mature fruit of the desire tree of Vedic
literatures. It emanated from the lips of Śrī Śukadeva Gosvāmī. Therefore this fruit has become even more
tasteful, although its nectarean juice was already relishable for all, including liberated souls.

Divinity and Divine Service SB 1.2.1-34 (Describes Process of Devotional

Service)
1.2.1 Ugraśravā [Sūta Gosvāmī], the
vyāsa uvāca son of Romaharṣaṇa, being fully
iti sampraśna-saṁhṛṣṭo satisfied by the perfect questions
viprāṇāṁ raumaharṣaṇiḥ of the brāhmaṇas, thanked them
pratipūjya vacas teṣāṁ and thus attempted to reply.
pravaktum upacakrame

vyāsaḥ uvāca — Vyāsa said; iti — thus; sampraśna — perfect inquiries;

saṁhṛṣṭaḥ — perfectly satisfied; viprāṇām — of the sages there;
raumaharṣaṇiḥ — the son of Romaharṣaṇa, namely Ugraśravā;
pratipūjya — after thanking them; vacaḥ — words; teṣām — their;
pravaktum — to reply to them; upacakrame — attempted.
1.2.2 Śrīla Sūta Gosvāmī said: Let me
sūta uvāca offer my respectful obeisances
yaṁ pravrajantam anupetam apeta-kṛtyaṁ unto that great sage [Śukadeva
dvaipāyano viraha-kātara ājuhāva Gosvāmī] who can enter the
putreti tan-mayatayā taravo ’bhinedus hearts of all. When he went away
taṁ sarva-bhūta-hṛdayaṁ munim ānato ’smi to take up the renounced order of
life [sannyāsa], leaving home
sūtaḥ — Sūta Gosvāmī; uvāca — said; yam — whom; pravrajantam — without undergoing reformation
while going away for the renounced order of life; anupetam — without by the sacred thread or the
being reformed by the sacred thread; apeta — not undergoing ceremonies observed by the
ceremonies; kṛtyam — prescribed duties; dvaipāyanaḥ — Vyāsadeva; higher castes, his father,
viraha — separation; kātaraḥ — being afraid of; ājuhāva — exclaimed; Vyāsadeva, fearing separation
putra iti — O my son; tat-mayatayā — being absorbed in that way; from him, cried out, “O my son!”
taravaḥ — all the trees; abhineduḥ — responded; tam — unto him; sarva Indeed, only the trees, which
— all; bhūta — living entities; hṛdayam — heart; munim — sage; ānataḥ were absorbed in the same
asmi — offer obeisances. feelings of separation, echoed in
response to the begrieved father.

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1.2.3 Let me offer my respectful
yaḥ svānubhāvam akhila-śruti-sāram ekam obeisances unto him [Śuka], the
adhyātma-dīpam atititīrṣatāṁ tamo ’ndham spiritual master of all sages, the
saṁsāriṇāṁ karuṇayāha purāṇa-guhyaṁ son of Vyāsadeva, who, out of
taṁ vyāsa-sūnum upayāmi guruṁ munīnām his great compassion for those
gross materialists who struggle to
yaḥ — he who; sva-anubhāvam — self-assimilated (experienced); akhila cross over the darkest regions of
— all around; śruti — the Vedas; sāram — cream; ekam — the only one; material existence, spoke this
adhyātma — transcendental; dīpam — torchlight; atititīrṣatām — desiring most confidential supplement to
to overcome; tamaḥ andham — deeply dark material existence; the cream of Vedic knowledge,
saṁsāriṇām — of the materialistic men; karuṇayā — out of causeless after having personally
mercy; āha — said; purāṇa — supplement to the Vedas; guhyam — very assimilated it by experience.
confidential; tam — unto him; vyāsa-sūnum — the son of Vyāsadeva;
upayāmi — let me offer my obeisances; gurum — the spiritual master;
munīnām — of the great sages.

1.2.4 Before reciting this Śrīmad-

nārāyaṇaṁ namaskṛtya Bhāgavatam, which is the very
naraṁ caiva narottamam means of conquest, one should
devīṁ sarasvatīṁ vyāsaṁ offer respectful obeisances unto
tato jayam udīrayet the Personality of Godhead,
Nārāyaṇa, unto Nara-nārāyaṇa
nārāyaṇam — the Personality of Godhead; namaḥ-kṛtya — after offering Ṛṣi, the supermost human being,
respectful obeisances; naram ca eva — and Nārāyaṇa Ṛṣi; nara- unto mother Sarasvatī, the
uttamam — the supermost human being; devīm — the goddess; goddess of learning, and unto
sarasvatīm — the mistress of learning; vyāsam — Vyāsadeva; tataḥ — Śrīla Vyāsadeva, the author.
thereafter; jayam — all that is meant for conquering; udīrayet — be
announced.

1.2.5 O sages, I have been justly

munayaḥ sādhu pṛṣṭo ’haṁ questioned by you. Your
bhavadbhir loka-maṅgalam questions are worthy because
yat kṛtaḥ kṛṣṇa-sampraśno they relate to Lord Kṛṣṇa and so
yenātmā suprasīdati are of relevance to the world’s
welfare. Only questions of this
munayaḥ — O sages; sādhu — this is relevant; pṛṣṭaḥ — questioned; sort are capable of completely
aham — myself; bhavadbhiḥ — by all of you; loka — the world; satisfying the self.
maṅgalam — welfare; yat — because; kṛtaḥ — made; kṛṣṇa — the
Personality of Godhead; sampraśnaḥ — relevant question; yena — by
which; ātmā — self; suprasīdati — completely pleased.

1.2.6 The supreme occupation

sa vai puṁsāṁ paro dharmo [dharma] for all humanity is that
yato bhaktir adhokṣaje by which men can attain to loving
ahaituky apratihatā devotional service unto the
yayātmā suprasīdati transcendent Lord. Such
devotional service must be
saḥ — that; vai — certainly; puṁsām — for mankind; paraḥ — sublime; unmotivated and uninterrupted to
dharmaḥ — occupation; yataḥ — by which; bhaktiḥ — devotional completely satisfy the self.
service; adhokṣaje — unto the Transcendence; ahaitukī — causeless;
apratihatā — unbroken; yayā — by which; ātmā — the self; suprasīdati
— completely satisfied.

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1.2.7 By rendering devotional service
vāsudeve bhagavati unto the Personality of Godhead,
bhakti-yogaḥ prayojitaḥ Śrī Kṛṣṇa, one immediately
janayaty āśu vairāgyaṁ acquires causeless knowledge
jñānaṁ ca yad ahaitukam and detachment from the world.

vāsudeve — unto Kṛṣṇa; bhagavati — unto the Personality of Godhead;

bhakti-yogaḥ — contact of devotional service; prayojitaḥ — being
applied; janayati — does produce; āśu — very soon; vairāgyam —
detachment; jñānam — knowledge; ca — and; yat — that which;
ahaitukam — causeless.
1.2.8 The occupational activities a man
dharmaḥ svanuṣṭhitaḥ puṁsāṁ performs according to his own
viṣvaksena-kathāsu yaḥ position are only so much
notpādayed yadi ratiṁ useless labor if they do not
śrama eva hi kevalam provoke attraction for the
message of the Personality of
dharmaḥ — occupation; svanuṣṭhitaḥ — executed in terms of one’s own Godhead.
position; puṁsām — of humankind; viṣvaksena — the Personality of
Godhead (plenary portion); kathāsu — in the message of; yaḥ — what
is; na — not; utpādayet — does produce; yadi — if; ratim — attraction;
śramaḥ — useless labor; eva — only; hi — certainly; kevalam —
entirely.
1.2.9 All occupational engagements
dharmasya hy āpavargyasya are certainly meant for ultimate
nārtho ’rthāyopakalpate liberation. They should never be
nārthasya dharmaikāntasya performed for material gain.
kāmo lābhāya hi smṛtaḥ Furthermore, according to sages,
one who is engaged in the
dharmasya — occupational engagement; hi — certainly; āpavargyasya ultimate occupational service
— ultimate liberation; na — not; arthaḥ — end; arthāya — for material should never use material gain to
gain; upakalpate — is meant for; na — neither; arthasya — of material cultivate sense gratification.
gain; dharma-eka-antasya — for one who is engaged in the ultimate
occupational service; kāmaḥ — sense gratification; lābhāya —
attainment of; hi — exactly; smṛtaḥ — is described by the great sages.
1.2.10 Life’s desires should never be
kāmasya nendriya-prītir directed toward sense
lābho jīveta yāvatā gratification. One should desire
jīvasya tattva-jijñāsā only a healthy life, or self-
nārtho yaś ceha karmabhiḥ preservation, since a human
being is meant for inquiry about
kāmasya — of desires; na — not; indriya — senses; prītiḥ — the Absolute Truth. Nothing else
satisfaction; lābhaḥ — gain; jīveta — self-preservation; yāvatā — so should be the goal of one’s
much so; jīvasya — of the living being; tattva — the Absolute Truth; works.
jijñāsā — inquiries; na — not; arthaḥ — end; yaḥ ca iha — whatsoever
else; karmabhiḥ — by occupational activities.
1.2.11 Learned transcendentalists who
vadanti tat tattva-vidas know the Absolute Truth call this
tattvaṁ yaj jñānam advayam nondual substance Brahman,
brahmeti paramātmeti Paramātmā or Bhagavān.
bhagavān iti śabdyate

vadanti — they say; tat — that; tattva-vidaḥ — the learned souls; tattvam
— the Absolute Truth; yat — which; jñānam — knowledge; advayam —
nondual; brahma iti — known as Brahman; paramātmā iti — known as
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Paramātmā; bhagavān iti — known as Bhagavān; śabdyate — it so
sounded.

1.2.12 The seriously inquisitive student

tac chraddadhānā munayo or sage, well equipped with
jñāna-vairāgya-yuktayā knowledge and detachment,
paśyanty ātmani cātmānaṁ realizes that Absolute Truth by
bhaktyā śruta-gṛhītayā rendering devotional service in
terms of what he has heard from
tat — that; śraddadhānāḥ — seriously inquisitive; munayaḥ — sages; the Vedānta-śruti.
jñāna — knowledge; vairāgya — detachment; yuktayā — well equipped
with; paśyanti — see; ātmani — within himself; ca — and; ātmānam —
the Paramātmā; bhaktyā — in devotional service; śruta — the Vedas;
gṛhītayā — well received.

1.2.13 O best among the twice-born, it is

ataḥ pumbhir dvija-śreṣṭhā therefore concluded that the
varṇāśrama-vibhāgaśaḥ highest perfection one can
svanuṣṭhitasya dharmasya achieve by discharging the duties
saṁsiddhir hari-toṣaṇam prescribed for one’s own
occupation according to caste
ataḥ — so; pumbhiḥ — by the human being; dvija-śreṣṭhāḥ — O best divisions and orders of life is to
among the twice-born; varṇa-āśrama — the institution of four castes and please the Personality of
four orders of life; vibhāgaśaḥ — by the division of; svanuṣṭhitasya — of Godhead.
one’s own prescribed duties; dharmasya — occupational; saṁsiddhiḥ —
the highest perfection; hari — the Personality of Godhead; toṣaṇam —
pleasing.

1.2.14 Therefore, with one-pointed

tasmād ekena manasā attention, one should constantly
bhagavān sātvatāṁ patiḥ hear about, glorify, remember
śrotavyaḥ kīrtitavyaś ca and worship the Personality of
dhyeyaḥ pūjyaś ca nityadā Godhead, who is the protector of
the devotees.
tasmāt — therefore; ekena — by one; manasā — attention of the mind;
bhagavān — the Personality of Godhead; sātvatām — of the devotees;
patiḥ — protector; śrotavyaḥ — is to be heard; kīrtitavyaḥ — to be
glorified; ca — and; dhyeyaḥ — to be remembered; pūjyaḥ — to be
worshiped; ca — and; nityadā — constantly.

1.2.15 With sword in hand, intelligent

yad-anudhyāsinā yuktāḥ men cut through the binding
karma-granthi-nibandhanam knots of reactionary work [karma]
chindanti kovidās tasya by remembering the Personality
ko na kuryāt kathā-ratim of Godhead. Therefore, who will
not pay attention to His
yat — which; anudhyā — remembrance; asinā — sword; yuktāḥ — message?
being equipped with; karma — reactionary work; granthi — knot;
nibandhanam — interknit; chindanti — cut; kovidāḥ — intelligent; tasya
— His; kaḥ — who; na — not; kuryāt — shall do; kathā — messages;
ratim — attention.

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1.2.16 O twice-born sages, by serving
śuśrūṣoḥ śraddadhānasya those devotees who are
vāsudeva-kathā-ruciḥ completely freed from all vice,
syān mahat-sevayā viprāḥ great service is done. By such
puṇya-tīrtha-niṣevaṇāt service, one gains affinity for
hearing the messages of
śuśrūṣoḥ — one who is engaged in hearing; śraddadhānasya — with Vāsudeva.
care and attention; vāsudeva — in respect to Vāsudeva; kathā — the
message; ruciḥ — affinity; syāt — is made possible; mahat-sevayā — by
service rendered to pure devotees; viprāḥ — O twice-born; puṇya-tīrtha
— those who are cleansed of all vice; niṣevaṇāt — by service.

1.2.17 Śrī Kṛṣṇa, the Personality of

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ Godhead, who is the Paramātmā
puṇya-śravaṇa-kīrtanaḥ [Supersoul] in everyone’s heart
hṛdy antaḥ stho hy abhadrāṇi and the benefactor of the truthful
vidhunoti suhṛt satām devotee, cleanses desire for
material enjoyment from the
śṛṇvatām — those who have developed the urge to hear the message heart of the devotee who has
of; sva-kathāḥ — His own words; kṛṣṇaḥ — the Personality of Godhead; developed the urge to hear His
puṇya — virtues; śravaṇa — hearing; kīrtanaḥ — chanting; hṛdi antaḥ messages, which are in
sthaḥ — within one’s heart; hi — certainly; abhadrāṇi — desire to enjoy themselves virtuous when
matter; vidhunoti — cleanses; suhṛt — benefactor; satām — of the properly heard and chanted.
truthful.

1.2.18 By regular attendance in classes

naṣṭa-prāyeṣv abhadreṣu on the Bhāgavatam and by
nityaṁ bhāgavata-sevayā rendering of service to the pure
bhagavaty uttama-śloke devotee, all that is troublesome
bhaktir bhavati naiṣṭhikī to the heart is almost completely
destroyed, and loving service
naṣṭa — destroyed; prāyeṣu — almost to nil; abhadreṣu — all that is unto the Personality of Godhead,
inauspicious; nityam — regularly; bhāgavata — Śrīmad-Bhāgavatam, or who is praised with
the pure devotee; sevayā — by serving; bhagavati — unto the transcendental songs, is
Personality of Godhead; uttama — transcendental; śloke — prayers; established as an irrevocable
bhaktiḥ — loving service; bhavati — comes into being; naiṣṭhikī — fact.
irrevocable.

1.2.19 As soon as irrevocable loving

tadā rajas-tamo-bhāvāḥ service is established in the
kāma-lobhādayaś ca ye heart, the effects of nature’s
ceta etair anāviddhaṁ modes of passion and ignorance,
sthitaṁ sattve prasīdati such as lust, desire and
hankering, disappear from the
tadā — at that time; rajaḥ — in the mode of passion; tamaḥ — the mode heart. Then the devotee is
of ignorance; bhāvāḥ — the situation; kāma — lust and desire; lobha — established in goodness, and he
hankering; ādayaḥ — others; ca — and; ye — whatever they are; cetaḥ becomes completely happy.
— the mind; etaiḥ — by these; anāviddham — without being affected;
sthitam — being fixed; sattve — in the mode of goodness; prasīdati —
thus becomes fully satisfied.

9
1.2.20 Thus established in the mode of
evaṁ prasanna-manaso unalloyed goodness, the man
bhagavad-bhakti-yogataḥ whose mind has been enlivened
bhagavat-tattva-vijñānaṁ by contact with devotional service
mukta-saṅgasya jāyate to the Lord gains positive
scientific knowledge of the
evam — thus; prasanna — enlivened; manasaḥ — of the mind; Personality of Godhead in the
bhagavat-bhakti — the devotional service of the Lord; yogataḥ — by stage of liberation from all
contact of; bhagavat — regarding the Personality of Godhead; tattva — material association.
knowledge; vijñānam — scientific; mukta — liberated; saṅgasya — of
the association; jāyate — becomes effective.

1.2.21 Thus the knot in the heart is

bhidyate hṛdaya-granthiś pierced, and all misgivings are
chidyante sarva-saṁśayāḥ cut to pieces. The chain of fruitive
kṣīyante cāsya karmāṇi actions is terminated when one
dṛṣṭa evātmanīśvare sees the self as master.

bhidyate — pierced; hṛdaya — heart; granthiḥ — knots; chidyante — cut

to pieces; sarva — all; saṁśayāḥ — misgivings; kṣīyante — terminated;
ca — and; asya — his; karmāṇi — chain of fruitive actions; dṛṣṭe —
having seen; eva — certainly; ātmani — unto the self; īśvare —
dominating.

1.2.22 Certainly, therefore, since time

ato vai kavayo nityaṁ immemorial, all
bhaktiṁ paramayā mudā transcendentalists have been
vāsudeve bhagavati rendering devotional service to
kurvanty ātma-prasādanīm Lord Kṛṣṇa, the Personality of
Godhead, with great delight,
ataḥ — therefore; vai — certainly; kavayaḥ — all transcendentalists; because such devotional service
nityam — from time immemorial; bhaktim — service unto the Lord; is enlivening to the self.
paramayā — supreme; mudā — with great delight; vāsudeve — Śrī
Kṛṣṇa; bhagavati — the Personality of Godhead; kurvanti — do render;
ātma — self; prasādanīm — that which enlivens.

1.2.23 The transcendental Personality of

sattvaṁ rajas tama iti prakṛter guṇās tair Godhead is indirectly associated
yuktaḥ paraḥ puruṣa eka ihāsya dhatte with the three modes of material
sthity-ādaye hari-viriñci-hareti saṁjñāḥ nature, namely passion,
śreyāṁsi tatra khalu sattva-tanor nṛṇāṁ syuḥ goodness and ignorance, and
just for the material world’s
sattvam — goodness; rajaḥ — passion; tamaḥ — the darkness of creation, maintenance and
ignorance; iti — thus; prakṛteḥ — of the material nature; guṇāḥ — destruction He accepts the three
qualities; taiḥ — by them; yuktaḥ — associated with; paraḥ — qualitative forms of Brahmā,
transcendental; puruṣaḥ — the personality; ekaḥ — one; iha asya — of Viṣṇu and Śiva. Of these three,
this material world; dhatte — accepts; sthiti-ādaye — for the matter of all human beings can derive
creation, maintenance and destruction, etc.; hari — Viṣṇu, the ultimate benefit from Viṣṇu, the
Personality of Godhead; viriñci — Brahmā; hara — Lord Śiva; iti — thus; form of the quality of goodness.
saṁjñāḥ — different features; śreyāṁsi — ultimate benefit; tatra —
therein; khalu — of course; sattva — goodness; tanoḥ — form; nṛṇām —
of the human being; syuḥ — derived.

10
1.2.24 Firewood is a transformation of
pārthivād dāruṇo dhūmas earth, but smoke is better than
tasmād agnis trayīmayaḥ the raw wood. And fire is still
tamasas tu rajas tasmāt better, for by fire we can derive
sattvaṁ yad brahma-darśanam the benefits of superior
knowledge [through Vedic
pārthivāt — from earth; dāruṇaḥ — firewood; dhūmaḥ — smoke; tasmāt sacrifices]. Similarly, passion
— from that; agniḥ — fire; trayī — Vedic sacrifices; mayaḥ — made of; [rajas] is better than ignorance
tamasaḥ — in the mode of ignorance; tu — but; rajaḥ — the mode of [tamas], but goodness [sattva] is
passion; tasmāt — from that; sattvam — the mode of goodness; yat — best because by goodness one
which; brahma — the Absolute Truth; darśanam — realization. can come to realize the Absolute
Truth.

1.2.25 Previously all the great sages

bhejire munayo ’thāgre rendered service unto the
bhagavantam adhokṣajam Personality of Godhead due to
sattvaṁ viśuddhaṁ kṣemāya His existence above the three
kalpante ye ’nu tān iha modes of material nature. They
worshiped Him to become free
bhejire — rendered service unto; munayaḥ — the sages; atha — thus; from material conditions and thus
agre — previously; bhagavantam — unto the Personality of Godhead; derive the ultimate benefit.
adhokṣajam — the Transcendence; sattvam — existence; viśuddham — Whoever follows such great
above the three modes of nature; kṣemāya — to derive the ultimate authorities is also eligible for
benefit; kalpante — deserve; ye — those; anu — follow; tān — those; liberation from the material world.
iha — in this material world.

1.2.26 Those who are serious about

mumukṣavo ghora-rūpān liberation are certainly
hitvā bhūta-patīn atha nonenvious, and they respect all.
nārāyaṇa-kalāḥ śāntā Yet they reject the horrible and
bhajanti hy anasūyavaḥ ghastly forms of the demigods
and worship only the all-blissful
mumukṣavaḥ — persons desiring liberation; ghora — horrible, ghastly; forms of Lord Viṣṇu and His
rūpān — forms like that; hitvā — rejecting; bhūta-patīn — demigods; plenary portions.
atha — for this reason; nārāyaṇa — the Personality of Godhead; kalāḥ
— plenary portions; śāntāḥ — all-blissful; bhajanti — do worship; hi —
certainly; anasūyavaḥ — nonenvious.

1.2.27 Those who are in the modes of

rajas-tamaḥ-prakṛtayaḥ passion and ignorance worship
sama-śīlā bhajanti vai those in the same category —
pitṛ-bhūta-prajeśādīn namely the forefathers, other
śriyaiśvarya-prajepsavaḥ living beings and the demigods
who are in charge of cosmic
rajaḥ — the mode of passion; tamaḥ — the mode of ignorance; activities — for they are urged by
prakṛtayaḥ — of that mentality; sama-śīlāḥ — of the same categories; a desire to be materially
bhajanti — do worship; vai — actually; pitṛ — the forefathers; bhūta — benefited with women, wealth,
other living beings; prajeśa-ādīn — controllers of cosmic administration; power and progeny.
śriyā — enrichment; aiśvarya — wealth and power; prajā — progeny;
īpsavaḥ — so desiring.

11
1.2.28 - 29 In the revealed scriptures, the
vāsudeva-parā vedā ultimate object of knowledge is
vāsudeva-parā makhāḥ Śrī Kṛṣṇa, the Personality of
vāsudeva-parā yogā Godhead. The purpose of
vāsudeva-parāḥ kriyāḥ performing sacrifice is to please
Him. Yoga is for realizing Him. All
vāsudeva-paraṁ jñānaṁ fruitive activities are ultimately
vāsudeva-paraṁ tapaḥ rewarded by Him only. He is
vāsudeva-paro dharmo supreme knowledge, and all
vāsudeva-parā gatiḥ severe austerities are performed
to know Him. Religion [dharma] is
vāsudeva — the Personality of Godhead; parāḥ — the ultimate goal; rendering loving service unto
vedāḥ — revealed scriptures; vāsudeva — the Personality of Godhead; Him. He is the supreme goal of
parāḥ — for worshiping; makhāḥ — sacrifices; vāsudeva — the life.
Personality of Godhead; parāḥ — the means of attaining; yogāḥ —
mystic paraphernalia; vāsudeva — the Personality of Godhead; parāḥ —
under His control; kriyāḥ — fruitive activities; vāsudeva — the
Personality of Godhead; param — the supreme; jñānam — knowledge;
vāsudeva — the Personality of Godhead; param — best; tapaḥ —
austerity; vāsudeva — the Personality of Godhead; paraḥ — superior
quality; dharmaḥ — religion; vāsudeva — the Personality of Godhead;
parāḥ — ultimate; gatiḥ — goal of life.
1.2.30 In the beginning of the material
sa evedaṁ sasarjāgre creation, that Absolute
bhagavān ātma-māyayā Personality of Godhead
sad-asad-rūpayā cāsau [Vāsudeva], in His transcendental
guṇamayāguṇo vibhuḥ position, created the energies of
cause and effect by His own
saḥ — that; eva — certainly; idam — this; sasarja — created; agre — internal energy.
before; bhagavān — the Personality of Godhead; ātma-māyayā — by
His personal potency; sat — the cause; asat — the effect; rūpayā — by
forms; ca — and; asau — the same Lord; guṇa-maya — in the modes of
material nature; aguṇaḥ — transcendental; vibhuḥ — the Absolute.
1.2.31 After creating the material
tayā vilasiteṣv eṣu substance, the Lord [Vāsudeva]
guṇeṣu guṇavān iva expands Himself and enters into
antaḥ-praviṣṭa ābhāti it. And although He is within the
vijñānena vijṛmbhitaḥ material modes of nature and
appears to be one of the created
tayā — by them; vilasiteṣu — although in the function; eṣu — these; beings, He is always fully
guṇeṣu — the modes of material nature; guṇavān — affected by the enlightened in His transcendental
modes; iva — as if; antaḥ — within; praviṣṭaḥ — entered into; ābhāti — position.
appears to be; vijñānena — by transcendental consciousness;
vijṛmbhitaḥ — fully enlightened.
1.2.32 The Lord, as Supersoul,
yathā hy avahito vahnir pervades all things, just as fire
dāruṣv ekaḥ sva-yoniṣu permeates wood, and so He
nāneva bhāti viśvātmā appears to be of many varieties,
bhūteṣu ca tathā pumān though He is the absolute one
without a second.
yathā — as much as; hi — exactly like; avahitaḥ — surcharged with;
vahniḥ — fire; dāruṣu — in wood; ekaḥ — one; sva-yoniṣu — the source
of manifestation; nānā iva — like different entities; bhāti — illuminates;
viśva-ātmā — the Lord as Paramātmā; bhūteṣu — in the living entities;
ca — and; tathā — in the same way; pumān — the Absolute Person.
12
1.2.33 The Supersoul enters into the
asau guṇamayair bhāvair bodies of the created beings who
bhūta-sūkṣmendriyātmabhiḥ are influenced by the modes of
sva-nirmiteṣu nirviṣṭo material nature and causes them
bhuṅkte bhūteṣu tad-guṇān to enjoy the effects of these
modes by the subtle mind.
asau — that Paramātmā; guṇa-mayaiḥ — influenced by the modes of
nature; bhāvaiḥ — naturally; bhūta — created; sūkṣma — subtle; indriya
— senses; ātmabhiḥ — by the living beings; sva-nirmiteṣu — in His own
creation; nirviṣṭaḥ — entering; bhuṅkte — causes to enjoy; bhūteṣu — in
the living entities; tat-guṇān — those modes of nature.

1.2.34 Thus the Lord of the universes

bhāvayaty eṣa sattvena maintains all planets inhabited by
lokān vai loka-bhāvanaḥ demigods, men and lower
līlāvatārānurato animals. Assuming the roles of
deva-tiryaṅ-narādiṣu incarnations, He performs
pastimes to reclaim those in the
bhāvayati — maintains; eṣaḥ — all these; sattvena — in the mode of mode of pure goodness.
goodness; lokān — all over the universe; vai — generally; loka-
bhāvanaḥ — the master of all the universes; līlā — pastimes; avatāra —
incarnation; anurataḥ — assuming the role; deva — the demigods; tiryak
— lower animals; nara-ādiṣu — in the midst of human beings.

Prayers by Arjuna SB 1.7.22-25

SB 1.7.22 Arjuna said: O my Lord Śrī Kṛṣṇa,
arjuna uvāca You are the almighty Personality
kṛṣṇa kṛṣṇa mahā-bāho of Godhead. There is no limit to
bhaktānām abhayaṅkara Your different energies.
tvam eko dahyamānānām Therefore only You are
apavargo ’si saṁsṛteḥ competent to instill fearlessness
in the hearts of Your devotees.
arjunaḥ uvāca — Arjuna said; kṛṣṇa — O Lord Kṛṣṇa; kṛṣṇa — O Lord Everyone in the flames of
Kṛṣṇa; mahā-bāho — He who is the Almighty; bhaktānām — of the material miseries can find the
devotees; abhayaṅkara — eradicating the fears of; tvam — You; ekaḥ path of liberation in You only.
— alone; dahyamānānām — those who are suffering from; apavargaḥ
— the path of liberation; asi — are; saṁsṛteḥ — in the midst of material
miseries.

SB 1.7.23 You are the original Personality

tvam ādyaḥ puruṣaḥ sākṣād of Godhead who expands
īśvaraḥ prakṛteḥ paraḥ Himself all over the creations and
māyāṁ vyudasya cic-chaktyā is transcendental to material
kaivalye sthita ātmani energy. You have cast away the
effects of the material energy by
tvam ādyaḥ — You are the original; puruṣaḥ — the enjoying personality; dint of Your spiritual potency. You
sākṣāt — directly; īśvaraḥ — the controller; prakṛteḥ — of material are always situated in eternal
nature; paraḥ — transcendental; māyām — the material energy; bliss and transcendental
vyudasya — one who has thrown aside; cit-śaktyā — by dint of internal knowledge.
potency; kaivalye — in pure eternal knowledge and bliss; sthitaḥ —
placed; ātmani — own self.

13
SB 1.7.24 And yet, though You are beyond
sa eva jīva-lokasya the purview of the material
māyā-mohita-cetasaḥ energy, You execute the four
vidhatse svena vīryeṇa principles of liberation
śreyo dharmādi-lakṣaṇam characterized by religion and so
on for the ultimate good of the
saḥ — that Transcendence; eva — certainly; jīva-lokasya — of the conditioned souls.
conditioned living beings; māyā-mohita — captivated by the illusory
energy; cetasaḥ — by the heart; vidhatse — execute; svena — by Your
own; vīryeṇa — influence; śreyaḥ — ultimate good; dharma-ādi — four
principles of liberation; lakṣaṇam — characterized by.
SB 1.7.25 Thus You descend as an
tathāyaṁ cāvatāras te incarnation to remove the burden
bhuvo bhāra-jihīrṣayā of the world and to benefit Your
svānāṁ cānanya-bhāvānām friends, especially those who are
anudhyānāya cāsakṛt Your exclusive devotees and are
constantly rapt in meditation upon
tathā — thus; ayam — this; ca — and; avatāraḥ — incarnation; te — You.
Your; bhuvaḥ — of the material world; bhāra — burden; jihīrṣayā — for
removing; svānām — of the friends; ca ananya-bhāvānām — and of the
exclusive devotees; anudhyānāya — for remembering repeatedly; ca —
and; asakṛt — fully satisfied.

Prayers of Uttara SB 1.8.9

SB 1.8.9
uttarovāca
pāhi pāhi mahā-yogin
deva-deva jagat-pate
nānyaṁ tvad abhayaṁ paśye
yatra mṛtyuḥ parasparam

uttarā uvāca — Uttarā said; pāhi pāhi — protect, protect; mahā-yogin — the greatest mystic; deva-deva —
the worshipable of the worshiped; jagat-pate — O Lord of the universe; na — not; anyam — anyone else;
tvat — than You; abhayam — fearlessness; paśye — do I see; yatra — where there is; mṛtyuḥ — death;
parasparam — in the world of duality.
Uttarā said: O Lord of lords, Lord of the universe! You are the greatest of mystics. Please protect me, protect
me, for there is no one else who can save me from the clutches of death in this world of duality.

Kunti Stuti SB 1.8.18-43

SB 1.8.18 Śrīmatī Kuntī said: O Kṛṣṇa, I
kunty uvāca offer my obeisances unto You
namasye puruṣaṁ tvādyam because You are the original
īśvaraṁ prakṛteḥ param personality and are unaffected
alakṣyaṁ sarva-bhūtānām by the qualities of the material
antar bahir avasthitam world. You are existing both
within and without everything,
kuntī uvāca — Śrīmatī Kuntī said; namasye — let me bow down; puruṣam yet You are invisible to all.
— the Supreme Person; tvā — You; ādyam — the original; īśvaram — the
controller; prakṛteḥ — of the material cosmos; param — beyond; alakṣyam
— the invisible; sarva — all; bhūtānām — of living beings; antaḥ — within;
bahiḥ — without; avasthitam — existing.
14
1.8.19 Being beyond the range of
māyā-javanikācchannam limited sense perception, You
ajñādhokṣajam avyayam are the eternally irreproachable
na lakṣyase mūḍha-dṛśā factor covered by the curtain of
naṭo nāṭyadharo yathā deluding energy. You are
invisible to the foolish observer,
māyā — deluding; javanikā — curtain; ācchannam — covered by; ajñā — exactly as an actor dressed as
ignorant; adhokṣajam — beyond the range of material conception a player is not recognized.
(transcendental); avyayam — irreproachable; na — not; lakṣyase —
observed; mūḍha-dṛśā — by the foolish observer; naṭaḥ — artist; nāṭya-
dharaḥ — dressed as a player; yathā — as.

1.8.20 You Yourself descend to

tathā paramahaṁsānāṁ propagate the transcendental
munīnām amalātmanām science of devotional service
bhakti-yoga-vidhānārthaṁ unto the hearts of the
kathaṁ paśyema hi striyaḥ advanced transcendentalists
and mental speculators, who
tathā — besides that; paramahaṁsānām — of the advanced are purified by being able to
transcendentalists; munīnām — of the great philosophers or mental discriminate between matter
speculators; amala-ātmanām — those whose minds are competent to and spirit. How then can we
discern between spirit and matter; bhakti-yoga — the science of devotional women know You perfectly?
service; vidhāna-artham — for executing; katham — how; paśyema — can
observe; hi — certainly; striyaḥ — women.

1.8.21 Let me therefore offer my

kṛṣṇāya vāsudevāya respectful obeisances unto the
devakī-nandanāya ca Lord, who has become the son
nanda-gopa-kumārāya of Vasudeva, the pleasure of
govindāya namo namaḥ Devakī, the boy of Nanda and
the other cowherd men of
kṛṣṇāya — the Supreme Lord; vāsudevāya — unto the son of Vasudeva; Vṛndāvana, and the enlivener
devakī-nandanāya — unto the son of Devakī; ca — and; nanda-gopa — of the cows and the senses.
Nanda and the cowherd men; kumārāya — unto their son; govindāya —
unto the Personality of Godhead, who enlivens the cows and the senses;
namaḥ — respectful obeisances; namaḥ — obeisances.

1.8.22 My respectful obeisances are

namaḥ paṅkaja-nābhāya unto You, O Lord, whose
namaḥ paṅkaja-māline abdomen is marked with a
namaḥ paṅkaja-netrāya depression like a lotus flower,
namas te paṅkajāṅghraye who are always decorated with
garlands of lotus flowers,
namaḥ — all respectful obeisances; paṅkaja-nābhāya — unto the Lord whose glance is as cool as the
who has a specific depression resembling a lotus flower in the center of lotus and whose feet are
His abdomen; namaḥ — obeisances; paṅkaja-māline — one who is engraved with lotuses.
always decorated with a garland of lotus flowers; namaḥ — obeisances;
paṅkaja-netrāya — one whose glance is as cooling as a lotus flower;
namaḥ te — respectful obeisances unto You; paṅkaja-aṅghraye — unto
You, the soles of whose feet are engraved with lotus flowers (and who are
therefore said to possess lotus feet).

15
1.8.23 O Hṛṣīkeśa, master of the
yathā hṛṣīkeśa khalena devakī senses and Lord of lords, You
kaṁsena ruddhāticiraṁ śucārpitā have released Your mother,
vimocitāhaṁ ca sahātmajā vibho Devakī, who was long
tvayaiva nāthena muhur vipad-gaṇāt imprisoned and distressed by
the envious King Kaṁsa, and
yathā — as it were; hṛṣīkeśa — the master of the senses; khalena — by me and my children from a
the envious; devakī — Devakī (the mother of Śrī Kṛṣṇa); kaṁsena — by series of constant dangers.
King Kaṁsa; ruddhā — imprisoned; ati-ciram — for a long time; śuca-
arpitā — distressed; vimocitā — released; aham ca — also myself; saha-
ātma-jā — along with my children; vibho — O great one; tvayā eva — by
Your Lordship; nāthena — as the protector; muhuḥ — constantly; vipat-
gaṇāt — from a series of dangers.

1.8.24 My dear Kṛṣṇa, Your Lordship

viṣān mahāgneḥ puruṣāda-darśanād has protected us from a
asat-sabhāyā vana-vāsa-kṛcchrataḥ poisoned cake, from a great
mṛdhe mṛdhe ’neka-mahārathāstrato fire, from cannibals, from the
drauṇy-astrataś cāsma hare ’bhirakṣitāḥ vicious assembly, from
sufferings during our exile in
viṣāt — from poison; mahā-agneḥ — from the great fire; puruṣa-ada — the the forest and from the battle
man-eaters; darśanāt — by combating; asat — vicious; sabhāyāḥ — where great generals fought.
assembly; vana-vāsa — exiled to the forest; kṛcchrataḥ — sufferings; And now You have saved us
mṛdhe mṛdhe — again and again in battle; aneka — many; mahā-ratha — from the weapon of
great generals; astrataḥ — weapons; drauṇi — the son of Droṇācārya; Aśvatthāmā.
astrataḥ — from the weapon of; ca — and; āsma — indicating past tense;
hare — O my Lord; abhirakṣitāḥ — protected completely.

1.8.25 I wish that all those calamities

vipadaḥ santu tāḥ śaśvat would happen again and again
tatra tatra jagad-guro so that we could see You again
bhavato darśanaṁ yat syād and again, for seeing You
apunar bhava-darśanam means that we will no longer
see repeated births and
vipadaḥ — calamities; santu — let there be; tāḥ — all; śaśvat — again and deaths.
again; tatra — there; tatra — and there; jagat-guro — O Lord of the
universe; bhavataḥ — Your; darśanam — meeting; yat — that which; syāt
— is; apunaḥ — not again; bhava-darśanam — seeing repetition of birth
and death.

1.8.26 My Lord, Your Lordship can

janmaiśvarya-śruta-śrībhir easily be approached, but only
edhamāna-madaḥ pumān by those who are materially
naivārhaty abhidhātuṁ vai exhausted. One who is on the
tvām akiñcana-gocaram path of [material] progress,
trying to improve himself with
janma — birth; aiśvarya — opulence; śruta — education; śrībhiḥ — by the respectable parentage, great
possession of beauty; edhamāna — progressively increasing; madaḥ — opulence, high education and
intoxication; pumān — the human being; na — never; eva — ever; arhati bodily beauty, cannot approach
— deserves; abhidhātum — to address in feeling; vai — certainly; tvām — You with sincere feeling.
You; akiñcana-gocaram — one who is approached easily by the materially
exhausted man.

16
1.8.27 My obeisances are unto You,
namo ’kiñcana-vittāya who are the property of the
nivṛtta-guṇa-vṛttaye materially impoverished. You
ātmārāmāya śāntāya have nothing to do with the
kaivalya-pataye namaḥ actions and reactions of the
material modes of nature. You
namaḥ — all obeisances unto You; akiñcana-vittāya — unto the property are self-satisfied, and therefore
of the materially impoverished; nivṛtta — completely transcendental to the You are the most gentle and
actions of the material modes; guṇa — material modes; vṛttaye — are master of the monists.
affection; ātma-ārāmāya — one who is self-satisfied; śāntāya — the most
gentle; kaivalya-pataye — unto the master of the monists; namaḥ —
bowing down.

1.8.28 My Lord, I consider Your

manye tvāṁ kālam īśānam Lordship to be eternal time, the
anādi-nidhanaṁ vibhum supreme controller, without
samaṁ carantaṁ sarvatra beginning and end, the all-
bhūtānāṁ yan mithaḥ kaliḥ pervasive one. In distributing
Your mercy, You are equal to
manye — I consider; tvām — Your Lordship; kālam — the eternal time; everyone. The dissensions
īśānam — the Supreme Lord; anādi-nidhanam — without beginning and between living beings are due
end; vibhum — all-pervading; samam — equally merciful; carantam — to social intercourse.
distributing; sarvatra — everywhere; bhūtānām — of the living beings; yat
mithaḥ — by intercourse; kaliḥ — dissension.

1.8.29 O Lord, no one can understand

na veda kaścid bhagavaṁś cikīrṣitaṁ Your transcendental pastimes,
tavehamānasya nṛṇāṁ viḍambanam which appear to be human and
na yasya kaścid dayito ’sti karhicid so are misleading. You have no
dveṣyaś ca yasmin viṣamā matir nṛṇām specific object of favor, nor do
You have any object of envy.
na — does not; veda — know; kaścit — anyone; bhagavan — O Lord; People only imagine that You
cikīrṣitam — pastimes; tava — Your; īhamānasya — like the worldly men; are partial.
nṛṇām — of the people in general; viḍambanam — misleading; na —
never; yasya — His; kaścit — anyone; dayitaḥ — object of specific favor;
asti — there is; karhicit — anywhere; dveṣyaḥ — object of envy; ca —
and; yasmin — unto Him; viṣamā — partiality; matiḥ — conception; nṛṇām
— of the people.

1.8.30 Of course it is bewildering, O

janma karma ca viśvātmann soul of the universe, that You
ajasyākartur ātmanaḥ work, though You are inactive,
tiryaṅ-nṝṣiṣu yādaḥsu and that You take birth, though
tad atyanta-viḍambanam You are the vital force and the
unborn. You Yourself descend
janma — birth; karma — activity; ca — and; viśva-ātman — O soul of the amongst animals, men, sages
universe; ajasya — of the unborn; akartuḥ — of the inactive; ātmanaḥ — and aquatics. Verily, this is
of the vital energy; tiryak — animal; nṛ — human being; ṛṣiṣu — in the bewildering.
sages; yādaḥsu — in the water; tat — that; atyanta — veritable;
viḍambanam — bewildering.

17
1.8.31 My dear Kṛṣṇa, Yaśodā took up
gopy ādade tvayi kṛtāgasi dāma tāvad a rope to bind You when You
yā te daśāśru-kalilāñjana-sambhramākṣam committed an offense, and
vaktraṁ ninīya bhaya-bhāvanayā sthitasya Your perturbed eyes
sā māṁ vimohayati bhīr api yad bibheti overflooded with tears, which
washed the mascara from Your
gopī — the cowherd lady (Yaśodā); ādade — took up; tvayi — on Your; eyes. And You were afraid,
kṛtāgasi — creating disturbances (by breaking the butter pot); dāma — though fear personified is afraid
rope; tāvat — at that time; yā — that which; te — Your; daśā — situation; of You. This sight is
aśru-kalila — overflooded with tears; añjana — ointment; sambhrama — bewildering to me.
perturbed; akṣam — eyes; vaktram — face; ninīya — downwards; bhaya-
bhāvanayā — by thoughts of fear; sthitasya — of the situation; sā — that;
mām — me; vimohayati — bewilders; bhīḥ api — even fear personified;
yat — whom; bibheti — is afraid.

1.8.32 Some say that the Unborn is

kecid āhur ajaṁ jātaṁ born for the glorification of
puṇya-ślokasya kīrtaye pious kings, and others say
yadoḥ priyasyānvavāye that He is born to please King
malayasyeva candanam Yadu, one of Your dearest
devotees. You appear in his
kecit — someone; āhuḥ — says; ajam — the unborn; jātam — being born; family as sandalwood appears
puṇya-ślokasya — of the great pious king; kīrtaye — for glorifying; yadoḥ in the Malaya hills.
— of King Yadu; priyasya — of the dear; anvavāye — in the family of;
malayasya — Malaya hills; iva — as; candanam — sandalwood.

1.8.33 Others say that since both

apare vasudevasya Vasudeva and Devakī prayed
devakyāṁ yācito ’bhyagāt for You, You have taken Your
ajas tvam asya kṣemāya birth as their son. Undoubtedly
vadhāya ca sura-dviṣām You are unborn, yet You take
Your birth for their welfare and
apare — others; vasudevasya — of Vasudeva; devakyām — of Devakī; to kill those who are envious of
yācitaḥ — being prayed for; abhyagāt — took birth; ajaḥ — unborn; tvam the demigods.
— You are; asya — of him; kṣemāya — for the good; vadhāya — for the
purpose of killing; ca — and; sura-dviṣām — of those who are envious of
the demigods.

1.8.34 Others say that the world,

bhārāvatāraṇāyānye being overburdened like a boat
bhuvo nāva ivodadhau at sea, is much aggrieved, and
sīdantyā bhūri-bhāreṇa that Brahmā, who is Your son,
jāto hy ātma-bhuvārthitaḥ prayed for You, and so You
have appeared to diminish the
bhāra-avatāraṇāya — just to reduce the burden to the world; anye — trouble.
others; bhuvaḥ — of the world; nāvaḥ — boat; iva — like; udadhau — on
the sea; sīdantyāḥ — aggrieved; bhūri — extremely; bhāreṇa — by the
burden; jātaḥ — You were born; hi — certainly; ātma-bhuvā — by Brahmā;
arthitaḥ — being prayed for.

18
1.8.35 And yet others say that You
bhave ’smin kliśyamānānām appeared for the sake of
avidyā-kāma-karmabhiḥ rejuvenating the devotional
śravaṇa-smaraṇārhāṇi service of hearing,
kariṣyann iti kecana remembering, worshiping and
so on in order that the
bhave — in the material creation; asmin — this; kliśyamānānām — of conditioned souls suffering
those who are suffering from; avidyā — nescience; kāma — desire; from material pangs might take
karmabhiḥ — by execution of fruitive work; śravaṇa — hearing; smaraṇa advantage and gain liberation.
— remembering; arhāṇi — worshiping; kariṣyan — may perform; iti —
thus; kecana — others.
1.8.36 O Kṛṣṇa, those who
śṛṇvanti gāyanti gṛṇanty abhīkṣṇaśaḥ continuously hear, chant and
smaranti nandanti tavehitaṁ janāḥ repeat Your transcendental
ta eva paśyanty acireṇa tāvakaṁ activities, or take pleasure in
bhava-pravāhoparamaṁ padāmbujam others’ doing so, certainly see
Your lotus feet, which alone
śṛṇvanti — hear; gāyanti — chant; gṛṇanti — take; abhīkṣṇaśaḥ — can stop the repetition of birth
continuously; smaranti — remember; nandanti — take pleasure; tava — and death.
Your; īhitam — activities; janāḥ — people in general; te — they; eva —
certainly; paśyanti — can see; acireṇa — very soon; tāvakam — Your;
bhava-pravāha — the current of rebirth; uparamam — cessation; pada-
ambujam — lotus feet.
1.8.37 O my Lord, You have executed
apy adya nas tvaṁ sva-kṛtehita prabho all duties Yourself. Are you
jihāsasi svit suhṛdo ’nujīvinaḥ leaving us today, though we
yeṣāṁ na cānyad bhavataḥ padāmbujāt are completely dependent on
parāyaṇaṁ rājasu yojitāṁhasām Your mercy and have no one
else to protect us, now when all
api — if; adya — today; naḥ — us; tvam — You; sva-kṛta — self-executed; kings are at enmity with us?
īhita — all duties; prabho — O my Lord; jihāsasi — giving up; svit —
possibly; suhṛdaḥ — intimate friends; anujīvinaḥ — living at the mercy of;
yeṣām — of whom; na — nor; ca — and; anyat — anyone else; bhavataḥ
— Your; pada-ambujāt — from the lotus feet; parāyaṇam — dependent;
rājasu — unto the kings; yojita — engaged in; aṁhasām — enmity.
1.8.38 As the name and fame of a
ke vayaṁ nāma-rūpābhyāṁ particular body is finished with
yadubhiḥ saha pāṇḍavāḥ the disappearance of the living
bhavato ’darśanaṁ yarhi spirit, similarly if You do not
hṛṣīkāṇām iveśituḥ look upon us, all our fame and
activities, along with the
ke — who are; vayam — we; nāma-rūpābhyām — without fame and Pāṇḍavas and Yadus, will end
ability; yadubhiḥ — with the Yadus; saha — along with; pāṇḍavāḥ — and at once.
the Pāṇḍavas; bhavataḥ — Your; adarśanam — absence; yarhi — as if;
hṛṣīkāṇām — of the senses; iva — like; īśituḥ — of the living being.
1.8.39 O Gadādhara [Kṛṣṇa], our
neyaṁ śobhiṣyate tatra kingdom is now being marked
yathedānīṁ gadādhara by the impressions of Your
tvat-padair aṅkitā bhāti feet, and therefore it appears
sva-lakṣaṇa-vilakṣitaiḥ beautiful. But when You leave,
it will no longer be so.
na — not; iyam — this land of our kingdom; śobhiṣyate — will appear
beautiful; tatra — then; yathā — as it is now; idānīm — now; gadādhara —
O Kṛṣṇa; tvat — Your; padaiḥ — by the feet; aṅkitā — marked; bhāti — is
dazzling; sva-lakṣaṇa - Your own marks; vilakṣitaiḥ — by the impressions.
19
1.8.40 All these cities and villages are
ime jana-padāḥ svṛddhāḥ flourishing in all respects
supakvauṣadhi-vīrudhaḥ because the herbs and grains
vanādri-nady-udanvanto are in abundance, the trees are
hy edhante tava vīkṣitaiḥ full of fruits, the rivers are
flowing, the hills are full of
ime — all these; jana-padāḥ — cities and towns; svṛddhāḥ — flourished; minerals and the oceans full of
supakva — mature; auṣadhi — herbs; vīrudhaḥ — vegetables; vana — wealth. And this is all due to
forests; adri — hills; nadī — rivers; udanvantaḥ — seas; hi — certainly; Your glancing over them.
edhante — increasing; tava — by You; vīkṣitaiḥ — seen.

1.8.41 O Lord of the universe, soul of

atha viśveśa viśvātman the universe, O personality of
viśva-mūrte svakeṣu me the form of the universe,
sneha-pāśam imaṁ chindhi please, therefore, sever my tie
dṛḍhaṁ pāṇḍuṣu vṛṣṇiṣu of affection for my kinsmen, the
Pāṇḍavas and the Vṛṣṇis.
atha — therefore; viśva-īśa — O Lord of the universe; viśva-ātman — O
soul of the universe; viśva-mūrte — O personality of the universal form;
svakeṣu — unto my own kinsmen; me — my; sneha-pāśam — tie of
affection; imam — this; chindhi — cut off; dṛḍham — deep; pāṇḍuṣu — for
the Pāṇḍavas; vṛṣṇiṣu — for the Vṛṣṇis also.

1.8.42 O Lord of Madhu, as the

tvayi me ’nanya-viṣayā Ganges forever flows to the
matir madhu-pate ’sakṛt sea without hindrance, let my
ratim udvahatād addhā attraction be constantly drawn
gaṅgevaugham udanvati unto You without being diverted
to anyone else.
tvayi — unto You; me — my; ananya-viṣayā — unalloyed; matiḥ —
attention; madhu-pate — O Lord of Madhu; asakṛt — continuously; ratim
— attraction; udvahatāt — may overflow; addhā — directly; gaṅgā — the
Ganges; iva — like; ogham — flows; udanvati — down to the sea.

1.8.43 O Kṛṣṇa, O friend of Arjuna, O

śrī-kṛṣṇa kṛṣṇa-sakha vṛṣṇy-ṛṣabhāvani-dhrug- chief amongst the descendants
rājanya-vaṁśa-dahanānapavarga-vīrya of Vṛṣṇi, You are the destroyer
govinda go-dvija-surārti-harāvatāra of those political parties which
yogeśvarākhila-guro bhagavan namas te are disturbing elements on this
earth. Your prowess never
śrī-kṛṣṇa — O Śrī Kṛṣṇa; kṛṣṇa-sakha — O friend of Arjuna; vṛṣṇi — of deteriorates. You are the
descendants of Vṛṣṇi; ṛṣabha — O chief; avani — the earth; dhruk — proprietor of the transcendental
rebellious; rājanya-vaṁśa — dynasties of the kings; dahana — O abode, and You descend to
annihilator; anapavarga — without deterioration of; vīrya — prowess; relieve the distresses of the
govinda — O proprietor of Golokadhāma; go — of the cows; dvija — the cows, the brāhmaṇas and the
brāhmaṇas; sura — the demigods; arti-hara — to relieve distress; avatāra devotees. You possess all
— O Lord who descends; yoga-īśvara — O master of all mystic powers; mystic powers, and You are the
akhila — universal; guro — O preceptor; bhagavan — O possessor of all preceptor of the entire
opulences; namaḥ te — respectful obeisances unto You. universe. You are the almighty
God, and I offer You my
respectful obeisances.

20
Bhishma Stuti 1.9.32-42
SB 1.9.32 Bhīṣmadeva said: Let me now
śrī-bhīṣma uvāca invest my thinking, feeling and
iti matir upakalpitā vitṛṣṇā willing, which were so long
bhagavati sātvata-puṅgave vibhūmni engaged in different subjects
sva-sukham upagate kvacid vihartuṁ and occupational duties, in the
prakṛtim upeyuṣi yad-bhava-pravāhaḥ all-powerful Lord Śrī Kṛṣṇa. He
is always self-satisfied, but
śrī-bhīṣmaḥ uvāca — Śrī Bhīṣmadeva said; iti — thus; matiḥ — thinking, sometimes, being the leader of
feeling and willing; upakalpitā — invested; vitṛṣṇā — freed from all sense the devotees, He enjoys
desires; bhagavati — unto the Personality of Godhead; sātvata-puṅgave transcendental pleasure by
— unto the leader of the devotees; vibhūmni — unto the great; sva- descending to the material
sukham — self-satisfaction; upagate — unto He who has attained it; world, although from Him only
kvacit — sometimes; vihartum — out of transcendental pleasure; prakṛtim the material world is created.
— in the material world; upeyuṣi — do accept it; yat-bhava — from whom
the creation; pravāhaḥ — is made and annihilated.
SB 1.9.33 Śrī Kṛṣṇa is the intimate friend of
tri-bhuvana-kamanaṁ tamāla-varṇaṁ Arjuna. He has appeared on this
ravi-kara-gaura-vara-ambaraṁ dadhāne earth in His transcendental
vapur alaka-kulāvṛtānanābjaṁ body, which resembles the
vijaya-sakhe ratir astu me ’navadyā bluish color of the tamāla tree.
His body attracts everyone in the
tri-bhuvana — three statuses of planetary systems; kamanam — the three planetary systems [upper,
most desirable; tamāla-varṇam — bluish like the tamāla tree; ravi-kara — middle and lower]. May His
sun rays; gaura — golden color; varāmbaram — glittering dress; glittering yellow dress and His
dadhāne — one who wears; vapuḥ — body; alaka-kula-āvṛta — covered lotus face, covered with
with paintings of sandalwood pulp; anana-abjam — face like a lotus; paintings of sandalwood pulp,
vijaya-sakhe — unto the friend of Arjuna; ratiḥ astu — may attraction be be the object of my attraction,
reposed upon Him; me — my; anavadyā — without desire for fruitive and may I not desire fruitive
results. results.
SB 1.9.34 On the battlefield [where Śrī
yudhi turaga-rajo-vidhūmra-viṣvak- Kṛṣṇa attended Arjuna out of
kaca-lulita-śramavāry-alaṅkṛtāsye friendship], the flowing hair of
mama niśita-śarair vibhidyamāna- Lord Kṛṣṇa turned ashen due to
tvaci vilasat-kavace ’stu kṛṣṇa ātmā the dust raised by the hoofs of
the horses. And because of His
yudhi — on the battlefield; turaga — horses; rajaḥ — dust; vidhūmra — labor, beads of sweat wetted His
turned an ashen color; viṣvak — waving; kaca — hair; lulita — scattered; face. All these decorations,
śramavāri — perspiration; alaṅkṛta — decorated with; āsye — unto the intensified by the wounds dealt
face; mama — my; niśita — sharp; śaraiḥ — by the arrows; by my sharp arrows, were
vibhidyamāna — pierced by; tvaci — in the skin; vilasat — enjoying enjoyed by Him. Let my mind
pleasure; kavace — protecting armor; astu — let there be; kṛṣṇe — unto thus go unto Śrī Kṛṣṇa.
Śrī Kṛṣṇa; ātmā — mind.
SB 1.9.35 In obedience to the command of
sapadi sakhi-vaco niśamya madhye His friend, Lord Śrī Kṛṣṇa
nija-parayor balayo rathaṁ niveśya entered the arena of the
sthitavati para-sainikāyur akṣṇā Battlefield of Kurukṣetra
hṛtavati pārtha-sakhe ratir mamāstu between the soldiers of Arjuna
and Duryodhana, and while
sapadi — on the battlefield; sakhi-vacaḥ — command of the friend; there He shortened the life
niśamya — after hearing; madhye — in the midst; nija — His own; spans of the opposite party by
parayoḥ — and the opposite party; balayoḥ — strength; ratham — His merciful glance. This was
chariot; niveśya — having entered; sthitavati — while staying there; para- done simply by His looking at
sainika — of the soldiers on the opposite side; āyuḥ — duration of life; the enemy. Let my mind be fixed
21
akṣṇā — by looking over; hṛtavati — act of diminishing; pārtha — of upon that Kṛṣṇa
Arjuna, son of Pṛthā (Kuntī); sakhe — unto the friend; ratiḥ — intimate
relation; mama — my; astu — let there be.
SB 1.9.36 When Arjuna was seemingly
vyavahita-pṛtanā-mukhaṁ nirīkṣya polluted by ignorance upon
sva-jana-vadhād vimukhasya doṣa-buddhyā observing the soldiers and
kumatim aharad ātma-vidyayā yaś commanders before him on the
caraṇa-ratiḥ paramasya tasya me ’stu battlefield, the Lord eradicated
his ignorance by delivering
vyavahita — standing at a distance; pṛtanā — soldiers; mukham — faces; transcendental knowledge. May
nirīkṣya — by looking upon; sva-jana — kinsmen; vadhāt — from the act His lotus feet always remain the
of killing; vimukhasya — one who is reluctant; doṣa-buddhyā — by object of my attraction.
polluted intelligence; kumatim — poor fund of knowledge; aharat —
eradicated; ātma-vidyayā — by transcendental knowledge; yaḥ — He
who; caraṇa — to the feet; ratiḥ — attraction; paramasya — of the
Supreme; tasya — for Him; me — my; astu — let there be.
SB 1.9.37 Fulfilling my vow and sacrificing
sva-nigamam apahāya mat-pratijñām His own promise, He got down
ṛtam adhikartum avapluto rathasthaḥ from the chariot, took up its
dhṛta-ratha-caraṇo ’bhyayāc caladgur wheel, and ran towards me
harir iva hantum ibhaṁ gatottarīyaḥ hurriedly, just as a lion goes to
kill an elephant. He even
sva-nigamam — own truthfulness; apahāya — for nullifying; mat- dropped His outer garment on
pratijñām — my own promise; ṛtam — factual; adhi — more; kartum — the way.
for doing it; avaplutaḥ — getting down; ratha-sthaḥ — from the chariot;
dhṛta — taking up; ratha — chariot; caraṇaḥ — wheel; abhyayāt — went
hurriedly; caladguḥ — trampling the earth; hariḥ — lion; iva — like;
hantum — to kill; ibham — elephant; gata — leaving aside; uttarīyaḥ —
covering cloth.
SB 1.9.38 May He, Lord Śrī Kṛṣṇa, the
śita-viśikha-hato viśīrṇa-daṁśaḥ Personality of Godhead, who
kṣataja-paripluta ātatāyino me awards salvation, be my ultimate
prasabham abhisasāra mad-vadhārthaṁ destination. On the battlefield He
sa bhavatu me bhagavān gatir mukundaḥ charged me, as if angry because
of the wounds dealt by my sharp
śita — sharp; viśikha — arrows; hataḥ — wounded by; viśīrṇa-daṁśaḥ — arrows. His shield was
scattered shield; kṣataja — by wounds; pariplutaḥ — smeared with blood; scattered, and His body was
ātatāyinaḥ — the great aggressor; me — my; prasabham — in an angry smeared with blood due to the
mood; abhisasāra — began to move on; mat-vadha-artham — for the wounds.
purpose of killing me; saḥ — He; bhavatu — may become; me — my;
bhagavān — the Personality of Godhead; gatiḥ — destination; mukundaḥ
— who awards salvation.
SB 1.9.39 At the moment of death, let my
vijaya-ratha-kuṭumbha ātta-totre ultimate attraction be to Śrī
dhṛta-haya-raśmini tac-chriyekṣaṇīye Kṛṣṇa, the Personality of
bhagavati ratir astu me mumūrṣor Godhead. I concentrate my mind
yam iha nirīkṣya hatā gatāḥ sva-rūpam upon the chariot driver of Arjuna
who stood with a whip in His
vijaya — Arjuna; ratha — chariot; kuṭumbe — the object of protection at right hand and a bridle rope in
all risk; ātta-totre — with a whip in the right hand; dhṛta-haya — His left, who was very careful to
controlling the horses; raśmini — ropes; tat-śriyā — beautifully standing; give protection to Arjuna’s
īkṣaṇīye — to look at; bhagavati — unto the Personality of Godhead; ratiḥ chariot by all means. Those who
astu — let my attraction be; me — my; mumūrṣoḥ — one who is about to saw Him on the Battlefield of
die; yam — upon whom; iha — in this world; nirīkṣya — by looking; hatāḥ Kurukṣetra attained their original
— those who died; gatāḥ — attained; sva-rūpam — original form. forms after death.
22
SB 1.9.40 Let my mind be fixed upon Lord
lalita-gati-vilāsa-valguhāsa- Śrī Kṛṣṇa, whose motions and
praṇaya-nirīkṣaṇa-kalpitorumānāḥ smiles of love attracted the
kṛtam anukṛtavatya unmadāndhāḥ damsels of Vrajadhāma [the
prakṛtim agan kila yasya gopa-vadhvaḥ gopīs]. The damsels imitated the
characteristic movements of the
lalita — attractive; gati — movements; vilāsa — fascinating acts; valgu- Lord [after His disappearance
hāsa — sweet smiling; praṇaya — loving; nirīkṣaṇa — looking upon; from the rāsa dance].
kalpita — mentality; urumānāḥ — highly glorified; kṛtam anukṛtavatyaḥ —
in the act of copying the movements; unmada-andhāḥ — gone mad in
ecstasy; prakṛtim — characteristics; agan — underwent; kila — certainly;
yasya — whose; gopa-vadhvaḥ — the cowherd damsels.
SB 1.9.41 At the Rājasūya-yajña [sacrifice]
muni-gaṇa-nṛpa-varya-saṅkule ’ntaḥ- performed by Mahārāja
sadasi yudhiṣṭhira-rājasūya eṣām Yudhiṣṭhira, there was the
arhaṇam upapeda īkṣaṇīyo greatest assembly of all the elite
mama dṛśi-gocara eṣa āvir ātmā men of the world, the royal and
learned orders, and in that great
muni-gaṇa — the great learned sages; nṛpa-varya — the great ruling assembly Lord Śrī Kṛṣṇa was
kings; saṅkule — in the great assembly of; antaḥ-sadasi — conference; worshiped by one and all as the
yudhiṣṭhira — of Emperor Yudhiṣṭhira; rāja-sūye — a royal performance most exalted Personality of
of sacrifice; eṣām — of all the great elites; arhaṇam — respectful Godhead. This happened during
worship; upapeda — received; īkṣaṇīyaḥ — the object of attraction; my presence, and I remembered
mama — my; dṛśi — sight; gocaraḥ — within the view of; eṣaḥ āviḥ — the incident in order to keep my
personally present; ātmā — the soul. mind upon the Lord.
SB 1.9.42 Now I can meditate with full
tam imam aham ajaṁ śarīra-bhājāṁ concentration upon that one
hṛdi hṛdi dhiṣṭhitam ātma-kalpitānām Lord, Śrī Kṛṣṇa, now present
pratidṛśam iva naikadhārkam ekaṁ before me because now I have
samadhi-gato ’smi vidhūta-bheda-mohaḥ transcended the misconceptions
of duality in regard to His
tam — that Personality of Godhead; imam — now present before me; presence in everyone’s heart,
aham — I; ajam — the unborn; śarīra-bhājām — of the conditioned soul; even in the hearts of the mental
hṛdi — in the heart; hṛdi — in the heart; dhiṣṭhitam — situated; ātma — speculators. He is in everyone’s
the Supersoul; kalpitānām — of the speculators; pratidṛśam — in every heart. The sun may be
direction; iva — like; na ekadhā — not one; arkam — the sun; ekam — perceived differently, but the sun
one only; samadhigataḥ asmi — I have undergone trance in meditation; is one.
vidhūta — being freed from; bheda-mohaḥ — misconception of duality.

Prayers by Lady of Hastinapur SB 1.10.21-30

SB 1.10.21 They said: Here He is, the
sa vai kilāyaṁ puruṣaḥ purātano original Personality of
ya eka āsīd aviśeṣa ātmani Godhead as we definitely
agre guṇebhyo jagad-ātmanīśvare remember Him. He alone
nimīlitātman niśi supta-śaktiṣu existed before the
manifested creation of the
saḥ — He (Kṛṣṇa); vai — as I remember; kila — definitely; ayam — this; modes of nature, and in
puruṣaḥ — Personality of Godhead; purātanaḥ — the original; yaḥ — who; Him only, because He is the
ekaḥ — only one; āsīt — existed; aviśeṣaḥ — materially unmanifested; ātmani Supreme Lord, all living
— own self; agre — before creation; guṇebhyaḥ — of the modes of nature; beings merge, as if sleeping
jagat-ātmani — unto the Supersoul; īśvare — unto the Supreme Lord; nimīlita at night, their energy
— merged into; ātman — the living entity; niśi supta — inactive at night; suspended.
śaktiṣu — of the energies.
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SB 1.10.22 The Personality of
sa eva bhūyo nija-vīrya-coditāṁ Godhead, again desiring to
sva-jīva-māyāṁ prakṛtiṁ sisṛkṣatīm give names and forms to
anāma-rūpātmani rūpa-nāmanī His parts and parcels, the
vidhitsamāno ’nusasāra śāstra-kṛt living entities, placed them
under the guidance of
saḥ — He; eva — thus; bhūyaḥ — again; nija — own personal; vīrya — material nature. By His own
potency; coditām — performance of; sva — own; jīva — living being; māyām potency, material nature is
— external energy; prakṛtim — unto material nature; sisṛkṣatīm — while re- empowered to re-create.
creating; anāma — without mundane designation; rūpa-ātmani — forms of the
soul; rūpa-nāmanī — forms and names; vidhitsamānaḥ — desiring to award;
anusasāra — entrusted; śāstra-kṛt — the compiler of revealed scripture.
SB 1.10.23 Here is the same Supreme
sa vā ayaṁ yat padam atra sūrayo Personality of Godhead
jitendriyā nirjita-mātariśvanaḥ whose transcendental form
paśyanti bhakty-utkalitāmalātmanā is experienced by the great
nanv eṣa sattvaṁ parimārṣṭum arhati devotees who are
completely cleansed of
saḥ — He; vai — by providence; ayam — this; yat — that which; padam atra material consciousness by
— here is the same Personality of Godhead Śrī Kṛṣṇa; sūrayaḥ — great dint of rigid devotional
devotees; jita-indriyāḥ — who have overcome the influence of the senses; service and full control of
nirjita — thoroughly controlled; mātariśvanaḥ — life; paśyanti — can see; life and the senses. And
bhakti — by dint of devotional service; utkalita — developed; amala-ātmanā that is the only way to purify
— those whose minds are thoroughly cleansed; nanu eṣaḥ — certainly by this existence.
only; sattvam — existence; parimārṣṭum — for purifying the mind completely;
arhati — deserve.
SB 1.10.24 O dear friends, here is that
sa vā ayaṁ sakhy anugīta-sat-katho very Personality of
vedeṣu guhyeṣu ca guhya-vādibhiḥ Godhead whose attractive
ya eka īśo jagad-ātma-līlayā and confidential pastimes
sṛjaty avaty atti na tatra sajjate are described in the
confidential parts of Vedic
saḥ — He; vai — also; ayam — this; sakhi — O my friend; anugīta — literature by His great
described; sat-kathaḥ — the excellent pastimes; vedeṣu — in the Vedic devotees. It is He only who
literatures; guhyeṣu — confidentially; ca — as also; guhya-vādibhiḥ — by the creates, maintains and
confidential devotees; yaḥ — one who; ekaḥ — one only; īśaḥ — the supreme annihilates the material
controller; jagat — of the complete creation; ātma — Supersoul; līlayā — by world and yet remains
manifestation of pastimes; sṛjati — creates; avati atti — also maintains and unaffected.
annihilates; na — never; tatra — there; sajjate — becomes attached to it.

SB 1.10.25 Whenever there are kings

yadā hy adharmeṇa tamo-dhiyo nṛpā and administrators living
jīvanti tatraiṣa hi sattvataḥ kila like animals in the lowest
dhatte bhagaṁ satyam ṛtaṁ dayāṁ yaśo modes of existence, the
bhavāya rūpāṇi dadhad yuge yuge Lord in His transcendental
form manifests His supreme
yadā — whenever; hi — assuredly; adharmeṇa — against the principles of power, the Truth Positive,
God’s will; tamaḥ-dhiyaḥ — persons in the lowest material modes; nṛpāḥ — shows special mercy to the
kings and administrators; jīvanti — live like animals; tatra — thereupon; eṣaḥ faithful, performs wonderful
— He; hi — only; sattvataḥ — transcendental; kila — certainly; dhatte — is activities and manifests
manifested; bhagam — supreme power; satyam — truth; ṛtam — various transcendental
positiveness; dayām — mercy; yaśaḥ — wonderful activities; bhavāya — for forms as is necessary in
the maintenance; rūpāṇi — in various forms; dadhat — manifested; yuge — different periods and ages.
different periods; yuge — and ages.

24
SB 1.10.26 Oh, how supremely glorified
aho alaṁ ślāghyatamaṁ yadoḥ kulam is the dynasty of King Yadu,
aho alaṁ puṇyatamaṁ madhor vanam and how virtuous is the land
yad eṣa puṁsām ṛṣabhaḥ śriyaḥ patiḥ of Mathurā, where the
sva-janmanā caṅkramaṇena cāñcati supreme leader of all living
beings, the husband of the
aho — oh; alam — verily; ślāghya-tamam — supremely glorified; yadoḥ — of goddess of fortune, has
King Yadu; kulam — dynasty; aho — oh; alam — verily; puṇya-tamam — taken His birth and
supremely virtuous; madhoḥ vanam — the land of Mathurā; yat — because; wandered in His childhood.
eṣaḥ — this; puṁsām — of all the living beings; ṛṣabhaḥ — supreme leader;
śriyaḥ — of the goddess of fortune; patiḥ — husband; sva-janmanā — by His
appearance; caṅkramaṇena — by crawling; ca añcati — glories.
SB 1.10.27 Undoubtedly it is wonderful
aho bata svar-yaśasas tiraskarī that Dvārakā has defeated
kuśasthalī puṇya-yaśaskarī bhuvaḥ the glories of the heavenly
paśyanti nityaṁ yad anugraheṣitaṁ planets and has enhanced
smitāvalokaṁ sva-patiṁ sma yat-prajāḥ the celebrity of the earth.
The inhabitants of Dvārakā
aho bata — how wonderful this is; svaḥ-yaśasaḥ — the glories of the are always seeing the soul
heavenly planets; tiraskarī — that which defeats; kuśasthalī — Dvārakā; of all living beings [Kṛṣṇa] in
puṇya — virtue; yaśaskarī — famous; bhuvaḥ — the planet earth; paśyanti — His loving feature. He
see; nityam — constantly; yat — that which; anugraha-iṣitam — to bestow glances at them and favors
benediction; smita-avalokam — glance with the favor of sweet smiling; sva- them with sweet smiles.
patim — unto the soul of the living being (Kṛṣṇa); sma — used to; yat-prajāḥ
— the inhabitants of the place.
SB 1.10.28 O friends, just think of His
nūnaṁ vrata-snāna-hutādineśvaraḥ wives, whose hands He has
samarcito hy asya gṛhīta-pāṇibhiḥ accepted. How they must
pibanti yāḥ sakhy adharāmṛtaṁ muhur have undergone vows,
vraja-striyaḥ sammumuhur yad-āśayāḥ baths, fire sacrifices and
perfect worship of the Lord
nūnam — certainly in the previous birth; vrata — vow; snāna — bath; huta — of the universe to constantly
sacrifice in the fire; ādinā — by all these; īśvaraḥ — the Personality of relish now the nectar from
Godhead; samarcitaḥ — perfectly worshiped; hi — certainly; asya — His; His lips [by kissing]. The
gṛhīta-pāṇibhiḥ — by the married wives; pibanti — relishes; yāḥ — those who; damsels of Vrajabhūmi
sakhi — O friend; adhara-amṛtam — the nectar from His lips; muhuḥ — again would often faint just by
and again; vraja-striyaḥ — the damsels of Vrajabhūmi; sammumuhuḥ — often expecting such favors.
fainted; yat-āśayāḥ — expecting to be favored in that way.
SB 1.10.29 The children of these ladies
yā vīrya-śulkena hṛtāḥ svayaṁvare are Pradyumna, Sāmba,
pramathya caidya-pramukhān hi śuṣmiṇaḥ Amba, etc. Ladies like
pradyumna-sāmbāmba-sutādayo ’parā Rukmiṇī, Satyabhāmā and
yāś cāhṛtā bhauma-vadhe sahasraśaḥ Jāmbavatī were forcibly
taken away by Him from
yā — the lady; vīrya — prowess; śulkena — by payment of the price; hṛtāḥ — their svayaṁvara
taken away by force; svayaṁvare — in the open selection of the bridegroom; ceremonies after He
pramathya — harassing; caidya — King Śiśupāla; pramukhān — headed by; defeated many powerful
hi — positively; śuṣmiṇaḥ — all very powerful; pradyumna — Pradyumna kings, headed by Śiśupāla.
(Kṛṣṇa’s son); sāmba — Sāmba; amba — Amba; suta-ādayaḥ — children; And other ladies were also
aparāḥ — other ladies; yāḥ — those; ca — also; āhṛtāḥ — similarly brought; forcibly taken away by Him
bhauma-vadhe — after killing kings; sahasraśaḥ — by the thousands. after He killed Bhaumāsura
and thousands of his
assistants. All of these
ladies are glorious.

25
SB 1.10.30 All these women
etāḥ paraṁ strītvam apāstapeśalaṁ auspiciously glorified their
nirasta-śaucaṁ bata sādhu kurvate lives despite their being
yāsāṁ gṛhāt puṣkara-locanaḥ patir without individuality and
na jātv apaity āhṛtibhir hṛdi spṛśan without purity. Their
husband, the lotus-eyed
etāḥ — all these women; param — highest; strītvam — womanhood; Personality of Godhead,
apāstapeśalam — without individuality; nirasta — without; śaucam — purity; never left them alone at
bata sādhu — auspiciously glorified; kurvate — do they make; yāsām — from home. He always pleased
whose; gṛhāt — homes; puṣkara-locanaḥ — the lotus-eyed; patiḥ — husband; their hearts by making
na jātu — never at any time; apaiti — goes away; āhṛtibhiḥ — by presentation; valuable presentations.
hṛdi — in the heart; spṛśan — endeared.

Prayers by the Citizens of Dwaraka SB 1.11.6 - 10

SB 1.11.6 The citizens said: O Lord,
natāḥ sma te nātha sadāṅghri-paṅkajaṁ You are worshiped by all
viriñca-vairiñcya-surendra-vanditam demigods like Brahmā, the
parāyaṇaṁ kṣemam ihecchatāṁ paraṁ four Sanas and even the
na yatra kālaḥ prabhavet paraḥ prabhuḥ King of heaven. You are the
ultimate rest for those who
natāḥ — bowed down; sma — we had done so; te — unto You; nātha — O are really aspiring to
Lord; sadā — always; aṅghri-paṅkajam — the lotus feet; viriñca — Brahmā, achieve the highest benefit
the first living being; vairiñcya — sons of Brahmā like Sanaka and Sanātana; of life. You are the supreme
sura-indra — the King of heaven; vanditam — worshiped by; parāyaṇam — transcendental Lord, and
the supreme; kṣemam — welfare; iha — in this life; icchatām — one who so inevitable time cannot exert
desires; param — the highest; na — never; yatra — wherein; kālaḥ — its influence upon You.
inevitable time; prabhavet — can exert its influence; paraḥ — transcendental;
prabhuḥ — the Supreme Lord.
SB 1.11.7 O creator of the universe,
bhavāya nas tvaṁ bhava viśva-bhāvana You are our mother, well-
tvam eva mātātha suhṛt-patiḥ pitā wisher, Lord, father,
tvaṁ sad-gurur naḥ paramaṁ ca daivataṁ spiritual master and
yasyānuvṛttyā kṛtino babhūvima worshipable Deity. By
following in Your footsteps
bhavāya — for welfare; naḥ — for us; tvam — Your Lordship; bhava — just we have become successful
become; viśva-bhāvana — the creator of the universe; tvam — Your Lordship; in every respect. We pray,
eva — certainly; mātā — mother; atha — as also; suhṛt — well-wisher; patiḥ therefore, that You continue
— husband; pitā — father; tvam — Your Lordship; sat-guruḥ — spiritual to bless us with Your mercy.
master; naḥ — our; paramam — the supreme; ca — and; daivatam —
worshipable Deity; yasya — whose; anuvṛttyā — following in the footsteps;
kṛtinaḥ — successful; babhūvima — we have become.
SB 1.11.8 Oh, it is our good luck that
aho sanāthā bhavatā sma yad vayaṁ we have come again today
traiviṣṭapānām api dūra-darśanam under Your protection by
prema-smita-snigdha-nirīkṣaṇānanaṁ Your presence, for Your
paśyema rūpaṁ tava sarva-saubhagam Lordship rarely visits even
the denizens of heaven.
aho — oh, it is our good luck; sa-nāthāḥ — to be under the protection of the Now it is possible for us to
master; bhavatā — by Your good self; sma — as we have become; yat vayam look into Your smiling face,
— as we are; traiviṣṭa-pānām — of the demigods; api — also; dūra-darśanam which is full of affectionate
— very rarely seen; prema-smita — smiling with love; snigdha — affectionate; glances. We can now see
nirīkṣaṇa-ānanam — face looking in that mode; paśyema — let us look; Your transcendental form,
rūpam — beauty; tava — Your; sarva — all; saubhagam — auspiciousness. full of all auspiciousness.
26
SB 1.11.9 O lotus-eyed Lord,
yarhy ambujākṣāpasasāra bho bhavān whenever You go away to
kurūn madhūn vātha suhṛd-didṛkṣayā Mathurā-Vṛndāvana or
tatrābda-koṭi-pratimaḥ kṣaṇo bhaved Hastināpura to meet Your
raviṁ vinākṣṇor iva nas tavācyuta friends and relatives, every
moment of Your absence
yarhi — whenever; ambuja-akṣa — O lotus-eyed one; apasasāra — You go seems like millions of years.
away; bho — oh; bhavān — Yourself; kurūn — the descendants of King Kuru; O infallible one, at that time
madhūn — the inhabitants of Mathurā (Vrajabhūmi); vā — either; atha — our eyes become useless,
therefore; suhṛt-didṛkṣayā — for meeting them; tatra — at that time; abda-koṭi as if bereft of sun.
— millions of years; pratimaḥ — like; kṣaṇaḥ — moments; bhavet —
becomes; ravim — the sun; vinā — without; akṣṇoḥ — of the eyes; iva — like
that; naḥ — ours; tava — Your; acyuta — O infallible one.

SB 1.11.10 O master, if You live abroad

kathaṁ vayaṁ nātha ciroṣite tvayi all the time, then we cannot
prasanna-dṛṣṭyākhila-tāpa-śoṣaṇam look at Your attractive face,
jīvema te sundara-hāsa-śobhitam whose smiles vanquish all
apaśyamānā vadanaṁ manoharam our sufferings. How can we
exist without Your
iti codīritā vācaḥ presence?
prajānāṁ bhakta-vatsalaḥ Upon hearing their
śṛṇvāno ’nugrahaṁ dṛṣṭyā speeches, the Lord, who is
vitanvan prāviśat puram very kind to the citizens and
the devotees, entered the
katham — how; vayam — we; nātha — O Lord; ciroṣite — being abroad city of Dvārakā and
almost always; tvayi — by You; prasanna — satisfaction; dṛṣṭyā — by the acknowledged all their
glance; akhila — universal; tāpa — miseries; śoṣaṇam — vanquishing; jīvema greetings by casting His
— shall be able to live; te — Your; sundara — beautiful; hāsa — smiling; transcendental glance over
śobhitam — decorated; apaśyamānāḥ — without seeing; vadanam — face; them.
manoharam — attractive; iti — thus; ca — and; udīritāḥ — speaking; vācaḥ —
words; prajānām — of the citizens; bhakta-vatsalaḥ — kind to the devotees;
śṛṇvānaḥ — thus learning; anugraham — kindness; dṛṣṭyā — by glances;
vitanvan — distributing; prāviśat — entered; puram — Dvārakāpurī.

Prayers by Sukadeva Goswami SB 2.4.12-23

SB 2.4.12 Śukadeva Gosvāmī said: Let me
śrī-śuka uvāca offer my respectful obeisances
namaḥ parasmai puruṣāya bhūyase unto the Supreme Personality of
sad-udbhava-sthāna-nirodha-līlayā Godhead, who, for the creation of
gṛhīta-śakti-tritayāya dehinām the material world, accepts the
antarbhavāyānupalakṣya-vartmane three modes of nature. He is the
complete whole residing within
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; namaḥ — offering the body of everyone, and His
obeisances; parasmai — the Supreme; puruṣāya — Personality of ways are inconceivable.
Godhead; bhūyase — unto the complete whole; sad-udbhava — the
creation of the material world; sthāna — its maintenance; nirodha — and
its winding up; līlayā — by the pastime of; gṛhīta — having accepted;
śakti — power; tritayāya — three modes; dehinām — of all who possess
material bodies; antaḥ-bhavāya — unto He who resides within;
anupalakṣya — inconceivable; vartmane — one who has such ways.

27
SB 2.4.13 I again offer my respectful
bhūyo namaḥ sad-vṛjina-cchide ’satām obeisances unto the form of
asambhavāyākhila-sattva-mūrtaye complete existence and
puṁsāṁ punaḥ pāramahaṁsya āśrame transcendence, who is the
vyavasthitānām anumṛgya-dāśuṣe liberator of the pious devotees
from all distresses and the
bhūyaḥ — again; namaḥ — my obeisances; sat — of the devotees or destroyer of the further advances
the pious; vṛjina — distresses; chide — the liberator; asatām — of the in atheistic temperament of the
atheists, the nondevotee-demons; asambhavāya — cessation of further nondevotee-demons. For the
unhappiness; akhila — complete; sattva — goodness; mūrtaye — unto transcendentalists who are
the Personality; puṁsām — of the transcendentalists; punaḥ — again; situated in the topmost spiritual
pāramahaṁsye — the highest stage of spiritual perfection; āśrame — in perfection, He grants their
the status; vyavasthitānām — particularly situated; anumṛgya — the specific destinations.
destination; dāśuṣe — one who delivers.
SB 2.4.14 Let me offer my respectful
namo namas te ’stv ṛṣabhāya sātvatāṁ obeisances unto Him who is the
vidūra-kāṣṭhāya muhuḥ kuyoginām associate of the members of the
nirasta-sāmyātiśayena rādhasā Yadu dynasty and who is always
sva-dhāmani brahmaṇi raṁsyate namaḥ a problem for the nondevotees.
He is the supreme enjoyer of
namaḥ namaḥ te — let me offer my obeisances unto You; astu — are; both the material and spiritual
ṛṣabhāya — unto the great associate; sātvatām — of the members of worlds, yet He enjoys His own
the Yadu dynasty; vidūra-kāṣṭhāya — one who is far from mundane abode in the spiritual sky. There
wranglers; muhuḥ — always; ku-yoginām — of the nondevotees; nirasta is no one equal to Him because
— vanquished; sāmya — equal status; atiśayena — by greatness; His transcendental opulence is
rādhasā — by opulence; sva-dhāmani — in His own abode; brahmaṇi — immeasurable.
in the spiritual sky; raṁsyate — enjoys; namaḥ — I do bow down.
SB 2.4.15 Let me offer my respectful
yat-kīrtanaṁ yat-smaraṇaṁ yad-īkṣaṇaṁ obeisances unto the all-
yad-vandanaṁ yac-chravaṇaṁ yad-arhaṇam auspicious Lord Śrī Kṛṣṇa, about
lokasya sadyo vidhunoti kalmaṣaṁ whom glorification,
tasmai subhadra-śravase namo namaḥ remembrances, audience,
prayers, hearing and worship can
yat — whose; kīrtanam — glorification; yat — whose; smaraṇam — at once cleanse the effects of all
remembrances; yat — whose; īkṣaṇam — audience; yat — whose; sins of the performer.
vandanam — prayers; yat — whose; śravaṇam — hearing about; yat —
whose; arhaṇam — worshiping; lokasya — of all people; sadyaḥ —
forthwith; vidhunoti — specifically cleanses; kalmaṣam — effects of sins;
tasmai — unto Him; subhadra — all-auspicious; śravase — one who is
heard; namaḥ — my due obeisances; namaḥ — again and again.
SB 2.4.16 Let me offer my respectful
vicakṣaṇā yac-caraṇopasādanāt obeisances again and again unto
saṅgaṁ vyudasyobhayato ’ntar-ātmanaḥ the all-auspicious Lord Śrī Kṛṣṇa.
vindanti hi brahma-gatiṁ gata-klamās The highly intellectual, simply by
tasmai subhadra-śravase namo namaḥ surrendering unto His lotus feet,
are relieved of all attachments to
vicakṣaṇāḥ — highly intellectual; yat — whose; caraṇa-upasādanāt — present and future existences
simply dedicating oneself unto the lotus feet; saṅgam — attachment; and without difficulty progress
vyudasya — giving up completely; ubhayataḥ — for present and future toward spiritual existence.
existence; antaḥ-ātmanaḥ — of the heart and soul; vindanti — moves
progressively; hi — certainly; brahma-gatim — toward spiritual
existence; gata-klamāḥ — without difficulty; tasmai — unto Him;
subhadra — all-auspicious; śravase — unto one who is heard; namaḥ —
my due obeisances; namaḥ — again and again.

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SB 2.4.17 Let me offer my respectful
tapasvino dāna-parā yaśasvino obeisances unto the all-
manasvino mantra-vidaḥ sumaṅgalāḥ auspicious Lord Śrī Kṛṣṇa again
kṣemaṁ na vindanti vinā yad-arpaṇaṁ and again because the great
tasmai subhadra-śravase namo namaḥ learned sages, the great
performers of charity, the great
tapasvinaḥ — the great learned sages; dāna-parāḥ — the great workers of distinction, the great
performer of charity; yaśasvinaḥ — the great worker of distinction; philosophers and mystics, the
manasvinaḥ — the great philosophers or mystics; mantra-vidaḥ — the great chanters of the Vedic
great chanter of the Vedic hymns; su-maṅgalāḥ — strict followers of hymns and the great followers of
Vedic principles; kṣemam — fruitful result; na — never; vindanti — Vedic principles cannot achieve
attain; vinā — without; yat-arpaṇam — dedication; tasmai — unto Him; any fruitful result without
subhadra — auspicious; śravase — hearing about Him; namaḥ — my dedication of such great qualities
obeisances; namaḥ — again and again. to the service of the Lord.
SB 2.4.18 Kirāta, Hūṇa, Āndhra, Pulinda,
kirāta-hūṇāndhra-pulinda-pulkaśā Pulkaśa, Ābhīra, Śumbha,
ābhīra-śumbhā yavanāḥ khasādayaḥ Yavana, members of the Khasa
ye ’nye ca pāpā yad-apāśrayāśrayāḥ races and even others addicted
śudhyanti tasmai prabhaviṣṇave namaḥ to sinful acts can be purified by
taking shelter of the devotees of
kirāta — a province of old Bhārata; hūṇa — part of Germany and the Lord, due to His being the
Russia; āndhra — a province of southern India; pulinda — the Greeks; supreme power. I beg to offer my
pulkaśāḥ — another province; ābhīra — part of old Sind; śumbhāḥ — respectful obeisances unto Him.
another province; yavanāḥ — the Turks; khasa-ādayaḥ — the
Mongolian province; ye — even those; anye — others; ca — also; pāpāḥ
— addicted to sinful acts; yat — whose; apāśraya-āśrayāḥ — having
taken shelter of the devotees of the Lord; śudhyanti — at once purified;
tasmai — unto Him; prabhaviṣṇave — unto the powerful Viṣṇu; namaḥ
— my respectful obeisances.
SB 2.4.19 He is the Supersoul and the
sa eṣa ātmātmavatām adhīśvaras Supreme Lord of all self-realized
trayīmayo dharmamayas tapomayaḥ souls. He is the personification of
gata-vyalīkair aja-śaṅkarādibhir the Vedas, religious scriptures
vitarkya-liṅgo bhagavān prasīdatām and austerities. He is worshiped
by Lord Brahmā and Śiva and all
saḥ — He; eṣaḥ — it is; ātmā — the Supersoul; ātmavatām — of the those who are transcendental to
self-realized souls; adhīśvaraḥ — the Supreme Lord; trayī-mayaḥ — all pretensions. Being so revered
personified Vedas; dharma-mayaḥ — personified religious scripture; with awe and veneration, may
tapaḥ-mayaḥ — personified austerity; gata-vyalīkaiḥ — by those who that Supreme Absolute be
are above all pretensions; aja — Brahmājī; śaṅkara-ādibhiḥ — by Lord pleased with me.
Śiva and others; vitarkya-liṅgaḥ — one who is observed with awe and
veneration; bhagavān — the Personality of Godhead; prasīdatām — be
kind toward me.
SB 2.4.20 May Lord Śrī Kṛṣṇa, who is the
śriyaḥ patir yajña-patiḥ prajā-patir worshipable Lord of all devotees,
dhiyāṁ patir loka-patir dharā-patiḥ the protector and glory of all the
patir gatiś cāndhaka-vṛṣṇi-sātvatāṁ kings like Andhaka and Vṛṣṇi of
prasīdatāṁ me bhagavān satāṁ patiḥ the Yadu dynasty, the husband of
all goddesses of fortune, the
śriyaḥ — all opulence; patiḥ — the owner; yajña — of sacrifice; patiḥ — director of all sacrifices and
the director; prajā-patiḥ — the leader of all living entities; dhiyām — of therefore the leader of all living
intelligence; patiḥ — the master; loka-patiḥ — the proprietor of all entities, the controller of all
planets; dharā — earth; patiḥ — the supreme; patiḥ — head; gatiḥ — intelligence, the proprietor of all
destination; ca — also; andhaka — one of the kings of the Yadu planets, spiritual and material,
dynasty; vṛṣṇi — the first king of the Yadu dynasty; sātvatām — the and the supreme incarnation on
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Yadus; prasīdatām — be merciful; me — upon me; bhagavān — Lord the earth (the supreme all in all),
Śrī Kṛṣṇa; satām — of all devotees; patiḥ — the Lord. be merciful upon me.
SB 2.4.21 It is the Personality of Godhead
yad-aṅghry-abhidhyāna-samādhi-dhautayā Śrī Kṛṣṇa who gives liberation. By
dhiyānupaśyanti hi tattvam ātmanaḥ thinking of His lotus feet at every
vadanti caitat kavayo yathā-rucaṁ second, following in the footsteps
sa me mukundo bhagavān prasīdatām of authorities, the devotee in
trance can see the Absolute
yat-aṅghri — whose lotus feet; abhidhyāna — thinking of, at every Truth. The learned mental
second; samādhi — trance; dhautayā — being washed off; dhiyā — by speculators, however, think of
such clean intelligence; anupaśyanti — does see by following Him according to their whims.
authorities; hi — certainly; tattvam — the Absolute Truth; ātmanaḥ — of May the Lord be pleased with
the Supreme Lord and of oneself; vadanti — they say; ca — also; etat — me.
this; kavayaḥ — philosophers or learned scholars; yathā-rucam — as he
thinks; saḥ — He; me — mine; mukundaḥ — Lord Kṛṣṇa (who gives
liberation); bhagavān — the Personality of Godhead; prasīdatām — be
pleased with me.
SB 2.4.22 May the Lord, who in the
pracoditā yena purā sarasvatī beginning of the creation
vitanvatājasya satīṁ smṛtiṁ hṛdi amplified the potent knowledge of
sva-lakṣaṇā prādurabhūt kilāsyataḥ Brahmā from within his heart and
sa me ṛṣīṇām ṛṣabhaḥ prasīdatām inspired him with full knowledge
of creation and of His own Self,
pracoditā — inspired; yena — by whom; purā — in the beginning of and who appeared to be
creation; sarasvatī — the goddess of learning; vitanvatā — amplified; generated from the mouth of
ajasya — of Brahmā, the first created living being; satīm smṛtim — Brahmā, be pleased with me.
potent memory; hṛdi — in the heart; sva — in his own; lakṣaṇā — aiming
at; prādurabhūt — was generated; kila — as if; āsyataḥ — from the
mouth; saḥ — he; me — unto me; ṛṣīṇām — of the teachers; ṛṣabhaḥ —
the chief; prasīdatām — be pleased.
SB 2.4.23 May the Supreme Personality of
bhūtair mahadbhir ya imāḥ puro vibhur Godhead, who enlivens the
nirmāya śete yad amūṣu pūruṣaḥ materially created bodies of the
bhuṅkte guṇān ṣoḍaśa ṣoḍaśātmakaḥ elements by lying down within the
so ’laṅkṛṣīṣṭa bhagavān vacāṁsi me universe, and who in His puruṣa
incarnation causes the living
bhūtaiḥ — by the elements; mahadbhiḥ — of material creation; yaḥ — being to be subjected to the
He who; imāḥ — all these; puraḥ — bodies; vibhuḥ — of the Lord; sixteen divisions of material
nirmāya — for being set up; śete — lie down; yat amūṣu — one who modes which are his generator,
incarnated; pūruṣaḥ — Lord Viṣṇu; bhuṅkte — causes to be subjected; be pleased to decorate my
guṇān — the three modes of nature; ṣoḍaśa — in sixteen divisions; statements.
ṣoḍaśa-ātmakaḥ — being the generator of these sixteen; saḥ — He;
alaṅkṛṣīṣṭa — may decorate; bhagavān — the Personality of Godhead;
vacāṁsi — statements; me — mine.

Scheduled Incarnations SB 2.7.26-35

SB 2.7.26 When the world is overburdened
bhūmeḥ suretara-varūtha-vimarditāyāḥ by the fighting strength of kings
kleśa-vyayāya kalayā sita-kṛṣṇa-keśaḥ who have no faith in God, the
jātaḥ kariṣyati janānupalakṣya-mārgaḥ Lord, just to diminish the distress
karmāṇi cātma-mahimopanibandhanāni of the world, descends with His
plenary portion. The Lord comes
bhūmeḥ — of the entire world; sura-itara — other than godly persons; in His original form, with beautiful
30
varūtha — soldiers; vimarditāyāḥ — distressed by the burden; kleśa — black hair. And just to expand His
miseries; vyayāya — for the matter of diminishing; kalayā — along with transcendental glories, He acts
His plenary expansion; sita-kṛṣṇa — not only beautiful but also black; extraordinarily. No one can
keśaḥ — with such hairs; jātaḥ — having appeared; kariṣyati — would properly estimate how great He is.
act; jana — people in general; anupalakṣya — rarely to be seen;
mārgaḥ — path; karmāṇi — activities; ca — also; ātma-mahimā —
glories of the Lord Himself; upanibandhanāni — in relation to.
SB 2.7.27 There is no doubt about Lord
tokena jīva-haraṇaṁ yad ulūki-kāyās Kṛṣṇa’s being the Supreme Lord.
trai-māsikasya ca padā śakaṭo ’pavṛttaḥ Otherwise, how was it possible for
yad riṅgatāntara-gatena divi-spṛśor vā Him to kill a giant demon like
unmūlanaṁ tv itarathārjunayor na bhāvyam Pūtanā when He was just on the
lap of His mother, to overturn a
tokena — by a child; jīva-haraṇam — killing a living being; yat — one cart with His leg when He was
which; ulūki-kāyāḥ — assumed the giant body of a demon; trai- only three months old, or to uproot
māsikasya — of one who is only three months old; ca — also; padā — a pair of arjuna trees so high that
by the leg; śakaṭaḥ apavṛttaḥ — turned over the cart; yat — one who; they touched the sky, when He
riṅgatā — while crawling; antara-gatena — being overtaken; divi — high was only crawling? All these
in the sky; spṛśoḥ — touching; vā — either; unmūlanam — uprooting; tu activities are impossible for
— but; itarathā — anyone else than; arjunayoḥ — of the two arjuna anyone other than the Lord
trees; na bhāvyam — was not possible. Himself.
SB 2.7.28 Then also when the cowherd boys
yad vai vraje vraja-paśūn viṣatoya-pītān and their animals drank the
pālāṁs tv ajīvayad anugraha-dṛṣṭi-vṛṣṭyā poisoned water of the river
tac-chuddhaye ’ti-viṣa-vīrya-vilola-jihvam Yamunā, and after the Lord [in His
uccāṭayiṣyad uragaṁ viharan hradinyām childhood] revived them by His
merciful glance, just to purify the
yat — one who; vai — certainly; vraje — at Vṛndāvana; vraja-paśūn — water of the river Yamunā He
the animals thereof; viṣa-toya — poisoned water; pītān — those who jumped into it as if playing and
drank; pālān — the cowherd men; tu — also; ajīvayat — brought to life; chastised the venomous Kāliya
anugraha-dṛṣṭi — merciful glance; vṛṣṭyā — by the showers of; tat — snake, which was lurking there, its
that; śuddhaye — for purification; ati — exceedingly; viṣa-vīrya — highly tongue emitting waves of poison.
potent poison; vilola — lurking; jihvam — one who has such a tongue; Who can perform such herculean
uccāṭayiṣyat — severely punished; uragam — unto the snake; viharan tasks but the Supreme Lord?
— taking it as a pleasure; hradinyām — in the river.
SB 2.7.29 On the very night of the day of the
tat karma divyam iva yan niśi niḥśayānaṁ chastisement of the Kāliya snake,
dāvāgninā śuci-vane paridahyamāne when the inhabitants of
unneṣyati vrajam ato ’vasitānta-kālaṁ Vrajabhūmi were sleeping
netre pidhāpya sabalo ’nadhigamya-vīryaḥ carefreely, there was a forest fire
ablaze due to dry leaves, and it
tat — that; karma — activity; divyam — superhuman; iva — like; yat — appeared that all the inhabitants
which; niśi — at night; niḥśayānam — sleeping carefreely; dāva-agninā were sure to meet their death. But
— by the glare of the forest fire; śuci-vane — in the dry forest; the Lord, along with Balarāma,
paridahyamāne — being set ablaze; unneṣyati — would deliver; vrajam saved them simply by closing His
— all the inhabitants of Vraja; ataḥ — hence; avasita — surely; anta- eyes. Such are the superhuman
kālam — last moments of life; netre — on the eyes; pidhāpya — simply activities of the Lord.
by closing; sa-balaḥ — along with Baladeva; anadhigamya —
unfathomable; vīryaḥ — prowess.
SB 2.7.30 When the cowherd woman
gṛhṇīta yad yad upabandham amuṣya mātā [Kṛṣṇa’s foster mother, Yaśodā]
śulbaṁ sutasya na tu tat tad amuṣya māti was trying to tie the hands of her
yaj jṛmbhato ’sya vadane bhuvanāni gopī son with ropes, she found the
saṁvīkṣya śaṅkita-manāḥ pratibodhitāsīt rope to be always insufficient in
length, and when she finally gave
31
gṛhṇīta — by taking up; yat yat — whatsoever; upabandham — ropes up, Lord Kṛṣṇa, by and by,
for tying; amuṣya — His; mātā — mother; śulbam — ropes; sutasya — opened His mouth, wherein the
of her son; na — not; tu — however; tat tat — by and by; amuṣya — mother found all the universes
His; māti — was sufficient; yat — that which; jṛmbhataḥ — opening the situated. Seeing this, she was
mouth; asya — of Him; vadane — in the mouth; bhuvanāni — the doubtful in her mind, but she was
worlds; gopī — the cowherd woman; saṁvīkṣya — so seeing it; śaṅkita- convinced in a different manner of
manāḥ — doubtful in mind; pratibodhitā — convinced in a different way; the mystic nature of her son.
āsīt — was so done.
SB 2.7.31 Lord Kṛṣṇa saved His foster
nandaṁ ca mokṣyati bhayād varuṇasya pāśād father, Nanda Mahārāja, from the
gopān bileṣu pihitān maya-sūnunā ca fear of the demigod Varuṇa and
ahny āpṛtaṁ niśi śayānam atiśrameṇa released the cowherd boys from
lokaṁ vikuṇṭham upaneṣyati gokulaṁ sma the caves of the mountain, for
they were placed there by the son
nandam — unto Nanda (the father of Kṛṣṇa); ca — also; mokṣyati — of Maya. Also, to the inhabitants
saves; bhayāt — from the fear of; varuṇasya — of Varuṇa, the demigod of Vṛndāvana, who were busy
of water; pāśāt — from the clutches of; gopān — the cowherd men; working during daytime and
bileṣu — in the caves of the mountain; pihitān — placed; maya-sūnunā sleeping soundly at night because
— by the son of Maya; ca — also; ahni āpṛtam — being very engaged of their hard labor in the day, Lord
during the daytime; niśi — at night; śayānam — lying down; atiśrameṇa Kṛṣṇa awarded promotion to the
— because of hard labor; lokam — planet; vikuṇṭham — the spiritual highest planet in the spiritual sky.
sky; upaneṣyati — He awarded; gokulam — the highest planet; sma — All these acts are transcendental
certainly. and certainly prove without any
doubt His Godhood.
SB 2.7.32 When the cowherd men of
gopair makhe pratihate vraja-viplavāya Vṛndāvana, under instruction of
deve ’bhivarṣati paśūn kṛpayā rirakṣuḥ Kṛṣṇa, stopped offering sacrifice
dhartocchilīndhram iva sapta-dināni sapta- to the heavenly King, Indra, the
varṣo mahīdhram anaghaika-kare salīlam whole tract of land known as Vraja
was threatened with being
gopaiḥ — by the cowherd men; makhe — in offering a sacrifice to the washed away by constant heavy
King of heaven; pratihate — being hampered; vraja-viplavāya — for rains for seven days. Lord Kṛṣṇa,
devastating the whole existence of Vrajabhūmi, the land of Kṛṣṇa’s out of His causeless mercy upon
pastimes; deve — by the King of heaven; abhivarṣati — having poured the inhabitants of Vraja, held up
down heavy rain; paśūn — the animals; kṛpayā — by causeless mercy the hill known as Govardhana with
upon them; rirakṣuḥ — desired to protect them; dharta — held up; one hand only, although He was
ucchilīndhram — uprooted as an umbrella; iva — exactly like that; only seven years old. He did this
sapta-dināni — continuously for seven days; sapta-varṣaḥ — although to protect the animals from the
He was only seven years old; mahīdhram — the Govardhana Hill; onslaught of water.
anagha — without being tired; eka-kare — in one hand only; salīlam —
playfully.
SB 2.7.33 When the Lord was engaged in
krīḍan vane niśi niśākara-raśmi-gauryāṁ His pastimes of the rāsa dance in
rāsonmukhaḥ kala-padāyata-mūrcchitena the forest of Vṛndāvana,
uddīpita-smara-rujāṁ vraja-bhṛd-vadhūnāṁ enlivening the sexual desires of
hartur hariṣyati śiro dhanadānugasya the wives of the inhabitants of
Vṛndāvana by sweet and
krīḍan — while engaged in His pastimes; vane — in the forest of melodious songs, a demon of the
Vṛndāvana; niśi — nocturnal; niśākara — the moon; raśmi-gauryām — name Śaṅkhacūḍa, a rich follower
white moonshine; rāsa-unmukhaḥ — desiring to dance with; kala- of the treasurer of heaven
padāyata — accompanied by sweet songs; mūrcchitena — and [Kuvera], kidnapped the damsels,
melodious music; uddīpita — awakened; smara-rujām — sexual and the Lord severed his head
desires; vraja-bhṛt — the inhabitants of Vrajabhūmi; vadhūnām — of the from his trunk.
wives; hartuḥ — of the kidnappers; hariṣyati — will vanquish; śiraḥ —
the head; dhanada-anugasya — of the follower of the rich Kuvera.
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SB 2.7.34-35 All demonic personalities like
ye ca pralamba-khara-dardura-keśy-ariṣṭa- Pralamba, Dhenuka, Baka, Keśī,
mallebha-kaṁsa-yavanāḥ kapi-pauṇḍrakādyāḥ Ariṣṭa, Cāṇūra, Muṣṭika,
anye ca śālva-kuja-balvala-dantavakra- Kuvalayāpīḍa elephant, Kaṁsa,
saptokṣa-śambara-vidūratha-rukmi-mukhyāḥ Yavana, Narakāsura and
Pauṇḍraka, great marshals like
ye vā mṛdhe samiti-śālina ātta-cāpāḥ Śālva, Dvivida monkey and
kāmboja-matsya-kuru-sṛñjaya-kaikayādyāḥ Balvala, Dantavakra, the seven
yāsyanty adarśanam alaṁ bala-pārtha-bhīma- bulls, Śambara, Vidūratha and
vyājāhvayena hariṇā nilayaṁ tadīyam Rukmī, as also great warriors like
Kāmboja, Matsya, Kuru, Sṛñjaya
ye — all those; ca — totally; pralamba — the demon named Pralamba; and Kekaya, would all fight
khara — Dhenukāsura; dardura — Bakāsura; keśī — the Keśī demon; vigorously, either with the Lord
ariṣṭa — the demon Ariṣṭāsura; malla — a wrestler in the court of Hari directly or with Him under His
Kaṁsa; ibha — Kuvalayāpīḍa; kaṁsa — the King of Mathurā and names of Baladeva, Arjuna,
maternal uncle of Kṛṣṇa; yavanāḥ — the kings of Persia and other Bhīma, etc. And the demons, thus
adjoining places; kapi — Dvivida; pauṇḍraka-ādyāḥ — Pauṇḍraka and being killed, would attain either
others; anye — others; ca — as much as; śālva — King Śālva; kuja — the impersonal brahmajyoti or His
Narakāsura; balvala — King Balvala; dantavakra — the brother of personal abode in the Vaikuṇṭha
Śiśupāla, a dead rival of Kṛṣṇa’s; saptokṣa — King Saptokṣa; śambara planets.
— King Śambara; vidūratha — King Vidūratha; rukmi-mukhyāḥ — the
brother of Rukmiṇī, the first queen of Kṛṣṇa at Dvārakā; ye — all those;
vā — either; mṛdhe — in the battlefield; samiti-śālinaḥ — all very
powerful; ātta-cāpāḥ — well equipped with bows and arrows; kāmboja
— the King of Kāmboja; matsya — the King of Dvarbhaṅga; kuru — the
sons of Dhṛtarāṣṭra; sṛñjaya — King Sṛñjaya; kaikaya-ādyāḥ — the King
of Kekaya and others; yāsyanti — would attain; adarśanam —
impersonal merging within the brahmajyoti; alam — what to speak of;
bala — Baladeva, the elder brother of Kṛṣṇa; pārtha — Arjuna; bhīma
— the second Pāṇḍava; vyāja-āhvayena — by the false names; hariṇā
— by Lord Hari; nilayam — the abode; tadīyam — of Him.

Catur Sloki SB 2.9.33-36

SB 2.9.33 Brahmā, it is I, the Personality
aham evāsam evāgre of Godhead, who was existing
nānyad yat sad-asat param before the creation, when there
paścād ahaṁ yad etac ca was nothing but Myself. Nor
yo ’vaśiṣyeta so ’smy aham was there the material nature,
the cause of this creation. That
aham — I, the Personality of Godhead; eva — certainly; āsam — existed; which you see now is also I,
eva — only; agre — before the creation; na — never; anyat — anything the Personality of Godhead,
else; yat — all those; sat — the effect; asat — the cause; param — the and after annihilation what
supreme; paścāt — at the end; aham — I, the Personality of Godhead; yat remains will also be I, the
— all these; etat — creation; ca — also; yaḥ — everything; avaśiṣyeta — Personality of Godhead.
remains; saḥ — that; asmi — I am; aham — I, the Personality of Godhead.
SB 2.9.34 O Brahmā, whatever appears
ṛte ’rthaṁ yat pratīyeta to be of any value, if it is
na pratīyeta cātmani without relation to Me, has no
tad vidyād ātmano māyāṁ reality. Know it as My illusory
yathābhāso yathā tamaḥ energy, that reflection which
appears to be in darkness.
ṛte — without; artham — value; yat — that which; pratīyeta — appears to
be; na — not; pratīyeta — appears to be; ca — and; ātmani — in relation
33
to Me; tat — that; vidyāt — you must know; ātmanaḥ — My; māyām —
illusory energy; yathā — just as; ābhāsaḥ — the reflection; yathā — as;
tamaḥ — the darkness.
SB 2.9.35 O Brahmā, please know that
yathā mahānti bhūtāni the universal elements enter
bhūteṣūccāvaceṣv anu into the cosmos and at the
praviṣṭāny apraviṣṭāni same time do not enter into the
tathā teṣu na teṣv aham cosmos; similarly, I Myself also
exist within everything created,
yathā — just as; mahānti — the universal; bhūtāni — elements; bhūteṣu and at the same time I am
ucca-avaceṣu — in the minute and gigantic; anu — after; praviṣṭāni — outside of everything.
entered; apraviṣṭāni — not entered; tathā — so; teṣu — in them; na — not;
teṣu — in them; aham — Myself.
SB 2.9.36 A person who is searching after
etāvad eva jijñāsyaṁ the Supreme Absolute Truth,
tattva-jijñāsunātmanaḥ the Personality of Godhead,
anvaya-vyatirekābhyāṁ must certainly search for it up
yat syāt sarvatra sarvadā to this, in all circumstances, in
all space and time, and both
etāvat — up to this; eva — certainly; jijñāsyam — is to be inquired; tattva directly and indirectly.
— the Absolute Truth; jijñāsunā — by the student; ātmanaḥ — of the Self;
anvaya — directly; vyatirekābhyām — indirectly; yat — whatever; syāt — it
may be; sarvatra — in all space and time; sarvadā — in all circumstances.

Demigod Prayers SB 3.5.39-51

SB 3.5.39 The demigods said: O Lord,
devā ūcuḥ Your lotus feet are like an
namāma te deva padāravindaṁ umbrella for the surrendered
prapanna-tāpopaśamātapatram souls, protecting them from
yan-mūla-ketā yatayo ’ñjasoru- all the miseries of material
saṁsāra-duḥkhaṁ bahir utkṣipanti existence. All the sages
under that shelter throw off
devāḥ ūcuḥ — the demigods said; namāma — we offer our respectful all material miseries. We
obeisances; te — Your; deva — O Lord; pada-aravindam — lotus feet; therefore offer our respectful
prapanna — surrendered; tāpa — distress; upaśama — suppresses; obeisances unto Your lotus
ātapatram — umbrella; yat-mūla-ketāḥ — shelter of the lotus feet; yatayaḥ — feet.
great sages; añjasā — totally; uru — great; saṁsāra-duḥkham — miseries of
material existence; bahiḥ — out; utkṣipanti — forcibly throw.

SB 3.5.40 O Father, O Lord, O

dhātar yad asmin bhava īśa jīvās Personality of Godhead, the
tāpa-trayeṇābhihatā na śarma living entities in the material
ātman labhante bhagavaṁs tavāṅghri- world can never have any
cchāyāṁ sa-vidyām ata āśrayema happiness because they are
overwhelmed by the three
dhātaḥ — O father; yat — because; asmin — in this; bhave — material world; kinds of miseries. Therefore
īśa — O Lord; jīvāḥ — the living entities; tāpa — miseries; trayeṇa — by the they take shelter of the
three; abhihatāḥ — always embarrassed; na — never; śarma — in shade of Your lotus feet,
happiness; ātman — self; labhante — do gain; bhagavan — O Personality of which are full of knowledge,
Godhead; tava — Your; aṅghri-chāyām — shade of Your feet; sa-vidyām — and we also thus take
full of knowledge; ataḥ — obtain; āśrayema — shelter. shelter of them.

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SB 3.5.41 The lotus feet of the Lord
mārganti yat te mukha-padma-nīḍaiś are by themselves the
chandaḥ-suparṇair ṛṣayo vivikte shelter of all places of
yasyāgha-marṣoda-sarid-varāyāḥ pilgrimage. The great clear-
padaṁ padaṁ tīrtha-padaḥ prapannāḥ minded sages, carried by
the wings of the Vedas,
mārganti — searching after; yat — as; te — Your; mukha-padma — lotuslike always search after the nest
face; nīḍaiḥ — by those who have taken shelter of such a lotus flower; of Your lotuslike face. Some
chandaḥ — Vedic hymns; suparṇaiḥ — by the wings; ṛṣayaḥ — the sages; of them surrender to Your
vivikte — in clear mind; yasya — whose; agha-marṣa-uda — that which lotus feet at every step by
offers freedom from all reactions to sin; sarit — rivers; varāyāḥ — in the best; taking shelter of the best of
padam padam — in every step; tīrtha-padaḥ — one whose lotus feet are as rivers [the Ganges], which
good as a place of pilgrimage; prapannāḥ — taking shelter. can deliver one from all
sinful reactions.

SB 3.5.42 Simply by hearing about

yac chraddhayā śrutavatyā ca bhaktyā Your lotus feet with
sammṛjyamāne hṛdaye ’vadhāya eagerness and devotion and
jñānena vairāgya-balena dhīrā by meditating upon them
vrajema tat te ’ṅghri-saroja-pīṭham within the heart, one at once
becomes enlightened with
yat — that which; śraddhayā — by eagerness; śrutavatyā — simply by knowledge, and on the
hearing; ca — also; bhaktyā — in devotion; sammṛjyamāne — being strength of detachment one
cleansed; hṛdaye — in the heart; avadhāya — meditation; jñānena — by becomes pacified. We must
knowledge; vairāgya — detachment; balena — by the strength of; dhīrāḥ — therefore take shelter of the
the pacified; vrajema — must go to; tat — that; te — Your; aṅghri — feet; sanctuary of Your lotus feet.
saroja-pīṭham — lotus sanctuary.
SB 3.5.43 O Lord, You assume
viśvasya janma-sthiti-saṁyamārthe incarnations for the creation,
kṛtāvatārasya padāmbujaṁ te maintenance and dissolution
vrajema sarve śaraṇaṁ yad īśa of the cosmic manifestation,
smṛtaṁ prayacchaty abhayaṁ sva-puṁsām and therefore we all take
shelter of Your lotus feet
viśvasya — of the cosmic universe; janma — creation; sthiti — maintenance; because they always award
saṁyama-arthe — for the dissolution also; kṛta — accepted or assumed; remembrance and courage
avatārasya — of the incarnations; pada-ambujam — lotus feet; te — Your; to Your devotees.
vrajema — let us take shelter of; sarve — all of us; śaraṇam — shelter; yat —
that which; īśa — O Lord; smṛtam — remembrance; prayacchati — awarding;
abhayam — courage; sva-puṁsām — of the devotees.
SB 3.5.44 O Lord, persons who are
yat sānubandhe ’sati deha-gehe entangled by undesirable
mamāham ity ūḍha-durāgrahāṇām eagerness for the temporary
puṁsāṁ sudūraṁ vasato ’pi puryāṁ body and kinsmen, and who
bhajema tat te bhagavan padābjam are bound by thoughts of
“mine” and “I,” are unable to
yat — because; sa-anubandhe — due to becoming entangled; asati — thus see Your lotus feet, although
being; deha — the gross material body; gehe — in the home; mama — mine; Your lotus feet are situated
aham — I; iti — thus; ūḍha — great, deep; durāgrahāṇām — undesirable within their own bodies. But
eagerness; puṁsām — of persons; su-dūram — far away; vasataḥ — let us take shelter of Your
dwelling; api — although; puryām — within the body; bhajema — let us lotus feet.
worship; tat — therefore; te — Your; bhagavan — O Lord; pada-abjam —
lotus feet.

35
SB 3.5.45 O great Supreme Lord,
tān vai hy asad-vṛttibhir akṣibhir ye offensive persons whose
parāhṛtāntar-manasaḥ pareśa internal vision has been too
atho na paśyanty urugāya nūnaṁ affected by external
ye te padanyāsa-vilāsa-lakṣyāḥ materialistic activities cannot
see Your lotus feet, but they
tān — the lotus feet of the Lord; vai — certainly; hi — for; asat — are seen by Your pure
materialistic; vṛttibhiḥ — by those who are influenced by external energy; devotees, whose one and
akṣibhiḥ — by the senses; ye — those; parāhṛta — missing at a distance; only aim is to
antaḥ-manasaḥ — of the internal mind; pareśa — O Supreme; atho — transcendentally enjoy Your
therefore; na — never; paśyanti — can see; urugāya — O great; nūnam — activities.
but; ye — those who; te — Your; padanyāsa — activities; vilāsa —
transcendental enjoyment; lakṣyāḥ — those who see.

SB 3.5.46 O Lord, persons who,

pānena te deva kathā-sudhāyāḥ because of their serious
pravṛddha-bhaktyā viśadāśayā ye attitude, attain the stage of
vairāgya-sāraṁ pratilabhya bodhaṁ enlightened devotional
yathāñjasānvīyur akuṇṭha-dhiṣṇyam service achieve the
complete meaning of
pānena — by drinking; te — of You; deva — O Lord; kathā — topics; renunciation and knowledge
sudhāyāḥ — of the nectar; pravṛddha — highly enlightened; bhaktyā — by and attain the Vaikuṇṭhaloka
devotional service; viśada-āśayāḥ — with a greatly serious attitude; ye — in the spiritual sky simply by
those who; vairāgya-sāram — the entire purport of renunciation; pratilabhya drinking the nectar of Your
— achieving; bodham — intelligence; yathā — as much as; añjasā — quickly; topics.
anvīyuḥ — achieve; akuṇṭha-dhiṣṇyam — Vaikuṇṭhaloka in the spiritual sky.

SB 3.5.47 Others, who are pacified by

tathāpare cātma-samādhi-yoga- means of transcendental
balena jitvā prakṛtiṁ baliṣṭhām self-realization and have
tvām eva dhīrāḥ puruṣaṁ viśanti conquered over the modes
teṣāṁ śramaḥ syān na tu sevayā te of nature by dint of strong
power and knowledge, also
tathā — as far as; apare — others; ca — also; ātma-samādhi — enter into You, but for them
transcendental self-realization; yoga — means; balena — by the strength of; there is much pain, whereas
jitvā — conquering; prakṛtim — acquired nature or modes of nature; the devotee simply
baliṣṭhām — very powerful; tvām — You; eva — only; dhīrāḥ — pacified; discharges devotional
puruṣam — person; viśanti — enters into; teṣām — for them; śramaḥ — service and thus feels no
much labor; syāt — has to be taken; na — never; tu — but; sevayā — by such pain.
serving; te — of You.

SB 3.5.48 O Original Person, we are

tat te vayaṁ loka-sisṛkṣayādya therefore but Yours only.
tvayānusṛṣṭās tribhir ātmabhiḥ sma Although we are Your
sarve viyuktāḥ sva-vihāra-tantraṁ creatures, we are born one
na śaknumas tat pratihartave te after another under the
influence of the three modes
tat — therefore; te — Your; vayam — all of us; loka — world; sisṛkṣayā — for of nature, and for this reason
the sake of creation; ādya — O Original person; tvayā — by You; anusṛṣṭāḥ we are separated in action.
— being created one after another; tribhiḥ — by the three modes of nature; Therefore, after the creation
ātmabhiḥ — by one’s own; sma — in the past; sarve — all; viyuktāḥ — we could not act concertedly
separated; sva-vihāra-tantram — the network of activities for one’s own for Your transcendental
pleasure; na — not; śaknumaḥ — could do it; tat — that; pratihartave — to pleasure.
award; te — unto Your.

36
SB 3.5.49
yāvad baliṁ te ’ja harāma kāle
yathā vayaṁ cānnam adāma yatra
yathobhayeṣāṁ ta ime hi lokā O unborn one, please
baliṁ haranto ’nnam adanty anūhāḥ enlighten us regarding the
ways and means by which
yāvat — as it may be; balim — offerings; te — Your; aja — O unborn one; we can offer You all
harāma — shall offer; kāle — at the right time; yathā — as much as; vayam enjoyable grains and
— we; ca — also; annam — food grains; adāma — shall partake; yatra — commodities so that both we
whereupon; yathā — as much as; ubhayeṣām — both for You and for us; te and all other living entities in
— all; ime — these; hi — certainly; lokāḥ — living entities; balim — offerings; this world can maintain
harantaḥ — while offering; annam — grains; adanti — eat; anūhāḥ — without ourselves without
disturbance. disturbance and can easily
accumulate the necessities
of life both for You and for
ourselves.
SB 3.5.50 You are the original personal
tvaṁ naḥ surāṇām asi sānvayānāṁ founder of all the demigods
kūṭa-stha ādyaḥ puruṣaḥ purāṇaḥ and the orders of different
tvaṁ deva śaktyāṁ guṇa-karma-yonau gradations, yet You are the
retas tv ajāyāṁ kavim ādadhe ’jaḥ oldest and are unchanged.
O Lord, You have no source
tvam — Your Lordship; naḥ — of us; surāṇām — of the demigods; asi — You or superior. You have
are; sa-anvayānām — with different gradations; kūṭa-sthaḥ — one who is impregnated the external
unchanged; ādyaḥ — without any superior; puruṣaḥ — the founder person; energy with the semen of
purāṇaḥ — the oldest, who has no other founder; tvam — You; deva — O the total living entities, yet
Lord; śaktyām — unto the energy; guṇa-karma-yonau — unto the cause of You are unborn.
the material modes and activities; retaḥ — semen of birth; tu — indeed;
ajāyām — for begetting; kavim — the total living entities; ādadhe — initiated;
ajaḥ — one who is unborn.
SB 3.5.51 O Supreme Self, please give
tato vayaṁ mat-pramukhā yad-arthe us, who are created in the
babhūvimātman karavāma kiṁ te beginning from the mahat-
tvaṁ naḥ sva-cakṣuḥ paridehi śaktyā tattva, the total cosmic
deva kriyārthe yad-anugrahāṇām energy, Your kind directions
on how we shall act. Kindly
tataḥ — therefore; vayam — all of us; mat-pramukhāḥ — coming from the award us Your perfect
total cosmos, the mahat-tattva; yat-arthe — for the purpose of which; knowledge and potency so
babhūvima — created; ātman — O Supreme Self; karavāma — shall do; kim that we can render You
— what; te — Your service; tvam — Yourself; naḥ — to us; sva-cakṣuḥ — service in the different
personal plan; paridehi — specifically grant us; śaktyā — with potency to departments of subsequent
work; deva — O Lord; kriyā-arthe — for acting; yat — from which; creation.
anugrahāṇām — of those who are specifically favored.

Prayers by Brahma SB 3.9.1-25

3.9.1 Lord Brahmā said: O my Lord,
brahmovāca today, after many, many years of
jñāto ’si me ’dya sucirān nanu deha-bhājāṁ penance, I have come to know
na jñāyate bhagavato gatir ity avadyam about You. Oh, how unfortunate
nānyat tvad asti bhagavann api tan na śuddhaṁ the embodied living entities are
māyā-guṇa-vyatikarād yad urur vibhāsi that they are unable to know
Your personality! My Lord, You
brahmā uvāca — Lord Brahmā said; jñātaḥ — known; asi — You are; are the only knowable object
37
me — by me; adya — today; sucirāt — after a long time; nanu — but; because there is nothing
deha-bhājām — of one who has a material body; na — not; jñāyate — is supreme beyond You. If there is
known; bhagavataḥ — of the Personality of Godhead; gatiḥ — course; iti anything supposedly superior to
— so it is; avadyam — great offense; na anyat — none beyond; tvat — You, it is not the Absolute. You
You; asti — there is; bhagavan — O my Lord; api — even though there exist as the Supreme by
is; tat — anything that may be; na — never; śuddham — absolute; māyā exhibiting the creative energy of
— material energy; guṇa-vyatikarāt — because of the mixture of the matter.
modes of; yat — to which; uruḥ — transcendental; vibhāsi — You are.
3.9.2 The form which I see is eternally
rūpaṁ yad etad avabodha-rasodayena freed from material
śaśvan-nivṛtta-tamasaḥ sad-anugrahāya contamination and has advented
ādau gṛhītam avatāra-śataika-bījaṁ to show mercy to the devotees
yan-nābhi-padma-bhavanād aham āvirāsam as a manifestation of internal
potency. This incarnation is the
rūpam — form; yat — which; etat — that; avabodha-rasa — of Your origin of many other incarnations,
internal potency; udayena — with the manifestation; śaśvat — forever; and I am born from the lotus
nivṛtta — freed from; tamasaḥ — material contamination; sat- flower grown from Your navel
anugrahāya — for the sake of the devotees; ādau — original in the home.
creative energy of matter; gṛhītam — accepted; avatāra — of
incarnations; śata-eka-bījam — the root cause of hundreds; yat — that
which; nābhi-padma — the navel lotus flower; bhavanāt — from the
home; aham — myself; āvirāsam — generated.

3.9.3 O my Lord, I do not see a form

nātaḥ paraṁ parama yad bhavataḥ svarūpam superior to Your present form of
ānanda-mātram avikalpam aviddha-varcaḥ eternal bliss and knowledge. In
paśyāmi viśva-sṛjam ekam aviśvam ātman Your impersonal Brahman
bhūtendriyātmaka-madas ta upāśrito ’smi effulgence in the spiritual sky,
there is no occasional change
na — do not; ataḥ param — hereafter; parama — O Supreme; yat — and no deterioration of internal
that which; bhavataḥ — of Your Lordship; svarūpam — eternal form; potency. I surrender unto You
ānanda-mātram — impersonal Brahman effulgence; avikalpam — because whereas I am proud of
without changes; aviddha-varcaḥ — without deterioration of potency; my material body and senses,
paśyāmi — do I see; viśva-sṛjam — creator of the cosmic manifestation; Your Lordship is the cause of the
ekam — one without a second; aviśvam — and yet not of matter; ātman cosmic manifestation and yet
— O Supreme Cause; bhūta — body; indriya — senses; ātmaka — on You are untouched by matter.
such identification; madaḥ — pride; te — unto You; upāśritaḥ —
surrendered; asmi — I am.

3.9.4 This present form, or any

tad vā idaṁ bhuvana-maṅgala maṅgalāya transcendental form expanded
dhyāne sma no darśitaṁ ta upāsakānām by the Supreme Personality of
tasmai namo bhagavate ’nuvidhema tubhyaṁ Godhead, Śrī Kṛṣṇa, is equally
yo ’nādṛto naraka-bhāgbhir asat-prasaṅgaiḥ auspicious for all the universes.
Since You have manifested this
tat — the Supreme Personality of Godhead, Śrī Kṛṣṇa; vā — or; idam — eternal personal form upon
this present form; bhuvana-maṅgala — O You who are all-auspicious for whom Your devotees meditate, I
all the universes; maṅgalāya — for the sake of all prosperity; dhyāne — therefore offer my respectful
in meditation; sma — as it were; naḥ — unto us; darśitam — manifested; obeisances unto You. Those who
te — Your; upāsakānām — of the devotees; tasmai — unto Him; namaḥ are destined to be dispatched to
— my respectful obeisances; bhagavate — unto the Personality of the path of hell neglect Your
Godhead; anuvidhema — I perform; tubhyam — unto You; yaḥ — which; personal form because of
anādṛtaḥ — is neglected; naraka-bhāgbhiḥ — by persons destined for speculating on material topics.
hell; asat-prasaṅgaiḥ — by material topics.

38
3.9.5 O my Lord, persons who smell
ye tu tvadīya-caraṇāmbuja-kośa-gandhaṁ the aroma of Your lotus feet,
jighranti karṇa-vivaraiḥ śruti-vāta-nītam carried by the air of Vedic sound
bhaktyā gṛhīta-caraṇaḥ parayā ca teṣāṁ through the holes of the ears,
nāpaiṣi nātha hṛdayāmburuhāt sva-puṁsām accept Your devotional service.
For them You are never
ye — those who; tu — but; tvadīya — Your; caraṇa-ambuja — lotus feet; separated from the lotus of their
kośa — inside; gandham — flavor; jighranti — smell; karṇa-vivaraiḥ — hearts.
through the channel of the ears; śruti-vāta-nītam — carried by the air of
Vedic sound; bhaktyā — by devotional service; gṛhīta-caraṇaḥ —
accepting the lotus feet; parayā — transcendental; ca — also; teṣām —
for them; na — never; apaiṣi — separate; nātha — O my Lord; hṛdaya —
heart; ambu-ruhāt from the lotus of; sva-puṁsām of Your own devotees.
3.9.6 O my Lord, the people of the
tāvad bhayaṁ draviṇa-deha-suhṛn-nimittaṁ world are embarrassed by all
śokaḥ spṛhā paribhavo vipulaś ca lobhaḥ material anxieties — they are
tāvan mamety asad-avagraha ārti-mūlaṁ always afraid. They always try to
yāvan na te ’ṅghrim abhayaṁ pravṛṇīta lokaḥ protect wealth, body and friends,
they are filled with lamentation
tāvat — until then; bhayam — fear; draviṇa — wealth; deha — body; and unlawful desires and
suhṛt — relatives; nimittam — for the matter of; śokaḥ — lamentation; paraphernalia, and they
spṛhā — desire; paribhavaḥ — paraphernalia; vipulaḥ — very great; ca avariciously base their
— also; lobhaḥ — avarice; tāvat — up to that time; mama — mine; iti — undertakings on the perishable
thus; asat — perishable; avagrahaḥ — undertaking; ārti-mūlam — full of conceptions of “my” and “mine.”
anxieties; yāvat — as long as; na — do not; te — Your; aṅghrim As long as they do not take
abhayam — safe lotus feet; pravṛṇīta — take shelter; lokaḥ — the people shelter of Your safe lotus feet,
of the world. they are full of such anxieties.
3.9.7 O my Lord, persons who are
daivena te hata-dhiyo bhavataḥ prasaṅgāt bereft of the all-auspicious
sarvāśubhopaśamanād vimukhendriyā ye performance of chanting and
kurvanti kāma-sukha-leśa-lavāya dīnā hearing about Your
lobhābhibhūta-manaso ’kuśalāni śaśvat transcendental activities are
certainly unfortunate and are
daivena — by fate of misfortune; te — they; hata-dhiyaḥ — bereft of also bereft of good sense. They
memory; bhavataḥ — of You; prasaṅgāt — from the topics; sarva — all; engage in inauspicious activities,
aśubha — inauspiciousness; upaśamanāt — curbing down; vimukha — enjoying sense gratification for a
turned against; indriyāḥ — senses; ye — those; kurvanti — act; kāma — very little while.
sense gratification; sukha — happiness; leśa — brief; lavāya — for a
moment only; dīnāḥ — poor fellows; lobha-abhibhūta — overwhelmed by
greed; manasaḥ — of one whose mind; akuśalāni — inauspicious
activities; śaśvat — always.
3.9.8 O great actor, my Lord, all these
kṣut-tṛṭ-tridhātubhir imā muhur ardyamānāḥ poor creatures are constantly
śītoṣṇa-vāta-varaṣair itaretarāc ca perplexed by hunger, thirst,
kāmāgninācyuta-ruṣā ca sudurbhareṇa severe cold, secretion and bile,
sampaśyato mana urukrama sīdate me attacked by coughing winter,
blasting summer, rains and many
kṣut — hunger; tṛṭ — thirst; tri-dhātubhiḥ — three humors, namely other disturbing elements, and
mucus, bile and wind; imāḥ — all of them; muhuḥ — always; overwhelmed by strong sex
ardyamānāḥ — perplexed; śīta — winter; uṣṇa — summer; vāta — wind; urges and indefatigable anger. I
varaṣaiḥ — by rains; itara-itarāt — and many other disturbances; ca — take pity on them, and I am very
also; kāma-agninā — by strong sex urges; acyuta-ruṣā — indefatigable much aggrieved for them.
anger; ca — also; sudurbhareṇa — most unbearable; sampaśyataḥ —
so observing; manaḥ — mind; urukrama — O great actor; sīdate —
becomes despondent; me — my.
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3.9.9 O my Lord, the material miseries
yāvat pṛthaktvam idam ātmana indriyārtha- are without factual existence for
māyā-balaṁ bhagavato jana īśa paśyet the soul. Yet as long as the
tāvan na saṁsṛtir asau pratisaṅkrameta conditioned soul sees the body
vyarthāpi duḥkha-nivahaṁ vahatī kriyārthā as meant for sense enjoyment,
he cannot get out of the
yāvat — as long as; pṛthaktvam — separatism; idam — this; ātmanaḥ — entanglement of material
of the body; indriya-artha — for sense gratification; māyā-balam — miseries, being influenced by
influence of external energy; bhagavataḥ — of the Personality of Your external energy.
Godhead; janaḥ — a person; īśa — O my Lord; paśyet — sees; tāvat —
so long; na — not; saṁsṛtiḥ — the influence of material existence; asau
— that man; pratisaṅkrameta — can overcome; vyarthā api — although
without meaning; duḥkha-nivaham — multiple miseries; vahatī —
bringing; kriyā-arthā — for fruitive activities.
3.9.10 Such nondevotees engage their
ahny āpṛtārta-karaṇā niśi niḥśayānā senses in very troublesome and
nānā-manoratha-dhiyā kṣaṇa-bhagna-nidrāḥ extensive work, and they suffer
daivāhatārtha-racanā ṛṣayo ’pi deva insomnia at night because their
yuṣmat-prasaṅga-vimukhā iha saṁsaranti intelligence constantly breaks
their sleep with various mental
ahni — during the daytime; āpṛta — engaged; ārta — distressing speculations. They are frustrated
engagement; karaṇāḥ — senses; niśi — at night; niḥśayānāḥ — in all their various plans by
insomnia; nānā — various; manoratha — mental speculations; dhiyā — supernatural power. Even great
by intelligence; kṣaṇa — constantly; bhagna — broken; nidrāḥ — sleep; sages, if they are against Your
daiva — superhuman; āhata-artha — frustrated; racanāḥ — plans; transcendental topics, must
ṛṣayaḥ — great sages; api — also; deva — O my Lord; yuṣmat — Your rotate in this material world.
Lordship’s; prasaṅga — topic; vimukhāḥ — turned against; iha — in this
(material world); saṁsaranti — do rotate.
3.9.11 O my Lord, Your devotees can
tvaṁ bhakti-yoga-paribhāvita-hṛt-saroja see You through the ears by the
āsse śrutekṣita-patho nanu nātha puṁsām process of bona fide hearing,
yad-yad-dhiyā ta urugāya vibhāvayanti and thus their hearts become
tat-tad-vapuḥ praṇayase sad-anugrahāya cleansed, and You take Your
seat there. You are so merciful to
tvam — unto You; bhakti-yoga — in devotional service; paribhāvita — Your devotees that You manifest
being one-hundred-percent engaged; hṛt — of the heart; saroje — on the Yourself in the particular eternal
lotus; āsse — You reside; śruta-īkṣita — seen through the ear; pathaḥ — form of transcendence in which
the path; nanu — now; nātha — O my Lord; puṁsām — of the devotees; they always think of You.
yat-yat — whichever; dhiyā — by meditating; te — Your; urugāya — O
multiglorious; vibhāvayanti — they specifically think of; tat-tat — the very
same; vapuḥ — transcendental form; praṇayase — do You manifest;
sat-anugrahāya — to show Your causeless mercy.
3.9.12 My Lord, You are not very much
nātiprasīdati tathopacitopacārair satisfied by the worship of the
ārādhitaḥ sura-gaṇair hṛdi baddha-kāmaiḥ demigods, who arrange for Your
yat sarva-bhūta-dayayāsad-alabhyayaiko worship very pompously, with
nānā-janeṣv avahitaḥ suhṛd antar-ātmā various paraphernalia, but who
are full of material hankerings.
na — never; ati — very much; prasīdati — become satisfied; tathā — as You are situated in everyone’s
much as; upacita — by pompous arrangement; upacāraiḥ — with much heart as the Supersoul just to
worshipable paraphernalia; ārādhitaḥ — being worshiped; sura-gaṇaiḥ show Your causeless mercy, and
— by the celestial demigods; hṛdi baddha-kāmaiḥ — with hearts full of all You are the eternal well-wisher,
sorts of material desires; yat — that which; sarva — all; bhūta — living but You are unavailable for the
entities; dayayā — to show them causeless mercy; asat — nondevotee; nondevotee.
alabhyayā — not being achieved; ekaḥ — one without a second; nānā
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— various; janeṣu — in living entities; avahitaḥ — perceived; suhṛt —
well-wishing friend; antaḥ — within; ātmā — Supersoul.
3.9.13 But the pious activities of the
puṁsām ato vividha-karmabhir adhvarādyair people, such as performance of
dānena cogra-tapasā paricaryayā ca Vedic rituals, charity, austere
ārādhanaṁ bhagavatas tava sat-kriyārtho penances and transcendental
dharmo ’rpitaḥ karhicid mriyate na yatra service, performed with a view to
worship You and satisfy You by
puṁsām — of the people; ataḥ — therefore; vividha-karmabhiḥ — by offering You the fruitive results,
various fruitive activities; adhvara-ādyaiḥ — by performance of Vedic are also beneficial. Such acts of
rituals; dānena — by charities; ca — and; ugra — very hard; tapasā — religion never go in vain.
austerity; paricaryayā — by transcendental service; ca — also;
ārādhanam — worship; bhagavataḥ — of the Personality of Godhead;
tava — Your; sat-kriyā-arthaḥ — simply for pleasing Your Lordship;
dharmaḥ — religion; arpitaḥ — so offered; karhicit — at any time;
mriyate — vanquishes; na — never; yatra — there.
3.9.14 Let me offer my obeisances unto
śaśvat svarūpa-mahasaiva nipīta-bheda- the Supreme Transcendence,
mohāya bodha-dhiṣaṇāya namaḥ parasmai who is eternally distinguished by
viśvodbhava-sthiti-layeṣu nimitta-līlā- His internal potency. His
rāsāya te nama idaṁ cakṛmeśvarāya indistinguishable impersonal
feature is realized by intelligence
śaśvat — eternally; svarūpa — transcendental form; mahasā — by the for self-realization. I offer my
glories; eva — certainly; nipīta — distinguished; bheda — differentiation; obeisances unto Him who by His
mohāya — unto the illusory conception; bodha — self-knowledge; pastimes enjoys the creation,
dhiṣaṇāya — intelligence; namaḥ — obeisances; parasmai — unto the maintenance and dissolution of
Transcendence; viśva-udbhava — creation of the cosmic manifestation; the cosmic manifestation.
sthiti — maintenance; layeṣu — also destruction; nimitta — for the
matter of; līlā — by such pastimes; rāsāya — for enjoyment; te — unto
You; namaḥ — obeisances; idam — this; cakṛma — do I perform;
īśvarāya — unto the Supreme.
3.9.15 Let me take shelter of the lotus
yasyāvatāra-guṇa-karma-viḍambanāni feet of Him whose incarnations,
nāmāni ye ’su-vigame vivaśā gṛṇanti qualities and activities are
te ’naika-janma-śamalaṁ sahasaiva hitvā mysterious imitations of worldly
saṁyānty apāvṛtāmṛtaṁ tam ajaṁ prapadye affairs. One who invokes His
transcendental names, even
yasya — whose; avatāra — incarnations; guṇa — transcendental unconsciously, at the time he
qualities; karma — activities; viḍambanāni — all mysterious; nāmāni — quits this life, is certainly washed
transcendental names; ye — those; asu-vigame — while quitting this life; immediately of the sins of many,
vivaśāḥ — automatically; gṛṇanti — invoke; te — they; anaika — many; many births and attains Him
janma — births; śamalam — accumulated sins; sahasā — immediately; without fail.
eva — certainly; hitvā — giving up; saṁyānti — obtain; apāvṛta — open;
amṛtam — immortality; tam — Him; ajam — the unborn; prapadye — I
take shelter.
3.9.16 Your Lordship is the prime root of
yo vā ahaṁ ca giriśaś ca vibhuḥ svayaṁ ca the tree of the planetary systems.
sthity-udbhava-pralaya-hetava ātma-mūlam This tree has grown by first
bhittvā tri-pād vavṛdha eka uru-prarohas penetrating the material nature in
tasmai namo bhagavate bhuvana-drumāya three trunks — as me, Śiva and
You, the Almighty — for creation,
yaḥ — one who; vai — certainly; aham ca — also I; giriśaḥ ca — also maintenance and dissolution,
Śiva; vibhuḥ — the Almighty; svayam — personality (as Viṣṇu); ca — and we three have grown with
and; sthiti — maintenance; udbhava — creation; pralaya — dissolution; many branches. Therefore I offer
hetavaḥ — the causes; ātma-mūlam — self-rooted; bhittvā — having my obeisances unto You, the
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penetrated; tri-pāt — three trunks; vavṛdhe — grew; ekaḥ — one without tree of the cosmic manifestation.
a second; uru — many; prarohaḥ — branches; tasmai — unto Him;
namaḥ — obeisances; bhagavate — unto the Personality of Godhead;
bhuvana-drumāya — unto the tree of the planetary system.
3.9.17 People in general all engage in
loko vikarma-nirataḥ kuśale pramattaḥ foolish acts, not in the really
karmaṇy ayaṁ tvad-udite bhavad-arcane sve beneficial activities enunciated
yas tāvad asya balavān iha jīvitāśāṁ directly by You for their
sadyaś chinatty animiṣāya namo ’stu tasmai guidance. As long as their
tendency for foolish work
lokaḥ — people in general; vikarma — work without sense; nirataḥ — remains powerful, all their plans
engaged in; kuśale — in beneficial activity; pramattaḥ — negligent; in the struggle for existence will
karmaṇi — in activity; ayam — this; tvat — by You; udite — enunciated; be cut to pieces. I therefore offer
bhavat — of You; arcane — in worship; sve — their own; yaḥ — who; my obeisances unto Him who
tāvat — as long as; asya — of the people in general; balavān — very acts as eternal time.
strong; iha — this; jīvita-āśām — struggle for existence; sadyaḥ —
directly; chinatti — is cut to pieces; animiṣāya — by the eternal time;
namaḥ — my obeisances; astu — let there be; tasmai — unto Him.
3.9.18 Your Lordship, I offer my
yasmād bibhemy aham api dviparārdha-dhiṣṇyam respectful obeisances unto You
adhyāsitaḥ sakala-loka-namaskṛtaṁ yat who are indefatigable time and
tepe tapo bahu-savo ’varurutsamānas the enjoyer of all sacrifices.
tasmai namo bhagavate ’dhimakhāya tubhyam Although I am situated in an
abode which will continue to exist
yasmāt — from whom; bibhemi — fear; aham — I; api — also; dvi-para- for a time duration of two
ardha — up to the limit of 4,300,000,000 × 2 × 30 × 12 × 100 solar parārdhas, although I am the
years; dhiṣṇyam — place; adhyāsitaḥ — situated in; sakala-loka — all leader of all other planets in the
other planets; namaskṛtam — honored by; yat — that; tepe — universe, and although I have
underwent; tapaḥ — penances; bahu-savaḥ — many, many years; undergone many, many years of
avarurutsamānaḥ — desiring to obtain You; tasmai — unto Him; namaḥ penance for self-realization, still I
— I do offer my obeisances; bhagavate — unto the Supreme Personality offer my respects unto You.
of Godhead; adhimakhāya — unto Him who is the enjoyer of all
sacrifices; tubhyam — unto Your Lordship.
3.9.19 O my Lord, by Your own will You
tiryaṅ-manuṣya-vibudhādiṣu jīva-yoniṣv appear in the various species of
ātmecchayātma-kṛta-setu-parīpsayā yaḥ living entities, among animals
reme nirasta-viṣayo ’py avaruddha-dehas lower than human beings as well
tasmai namo bhagavate puruṣottamāya as among the demigods, to
perform Your transcendental
tiryak — animals lower than human beings; manuṣya — human beings, pastimes. You are not affected
etc.; vibudha-ādiṣu — amongst the demigods; jīva-yoniṣu — in different by material contamination. You
species of life; ātma — self; icchayā — by the will; ātma-kṛta — self- come just to fulfill the obligations
created; setu — obligations; parīpsayā — desiring to preserve; yaḥ — of Your own principles of religion,
who; reme — performing transcendental pastimes; nirasta — not being and therefore, O Supreme
affected; viṣayaḥ — material contamination; api — certainly; avaruddha Personality, I offer my
— manifested; dehaḥ — transcendental body; tasmai — unto Him; obeisances unto You for
namaḥ — my obeisances; bhagavate — unto the Personality of manifesting such different forms.
Godhead; puruṣottamāya — the primeval Lord.
3.9.20 My Lord, You accept the
yo ’vidyayānupahato ’pi daśārdha-vṛttyā pleasure of sleeping in the water
nidrām uvāha jaṭharī-kṛta-loka-yātraḥ of devastation, where there are
antar-jale ’hi-kaśipu-sparśānukūlāṁ violent waves, and You enjoy
bhīmormi-mālini janasya sukhaṁ vivṛṇvan pleasure on the bed of snakes,
showing the happiness of Your
yaḥ — one; avidyayā — influenced by nescience; anupahataḥ — without sleep to intelligent persons. At
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being affected; api — in spite of; daśa-ardha — five; vṛttyā — interaction; that time, all the universal
nidrām — sleep; uvāha — accepted; jaṭharī — within the abdomen; kṛta planets are stationed within Your
— doing so; loka-yātraḥ — maintenance of the different entities; antaḥ- abdomen.
jale — within the water of devastation; ahi-kaśipu — on the snake bed;
sparśa-anukūlām — happy for the touch; bhīma-ūrmi — violent waves;
mālini — chain of; janasya — of the intelligent person; sukham —
happiness; vivṛṇvan — showing.
3.9.21 O object of my worship, I am
yan-nābhi-padma-bhavanād aham āsam īḍya born from the house of Your
loka-trayopakaraṇo yad-anugraheṇa lotus navel for the purpose of
tasmai namas ta udara-stha-bhavāya yoga- creating the universe by Your
nidrāvasāna-vikasan-nalinekṣaṇāya mercy. All these planets of the
universe were stationed within
yat — whose; nābhi — navel; padma — lotus; bhavanāt — from the Your transcendental abdomen
house of; aham — I; āsam — became manifested; īḍya — O while You were enjoying sleep.
worshipable one; loka-traya — the three worlds; upakaraṇaḥ — helping Now, Your sleep having ended,
in the creation of; yat — whose; anugraheṇa — by the mercy; tasmai — Your eyes are open like
unto Him; namaḥ — my obeisances; te — unto You; udara-stha — blossoming lotuses in the
situated within the abdomen; bhavāya — having the universe; yoga- morning.
nidrā-avasāna — after the end of that transcendental sleep; vikasat —
blossoming; nalina-īkṣaṇāya — unto Him whose opening eyes are like
lotuses.

3.9.22 Let the Supreme Lord be

so ’yaṁ samasta-jagatāṁ suhṛd eka ātmā merciful towards me. He is the
sattvena yan mṛḍayate bhagavān bhagena one friend and soul of all living
tenaiva me dṛśam anuspṛśatād yathāhaṁ entities in the world, and He
srakṣyāmi pūrvavad idaṁ praṇata-priyo ’sau maintains all, for their ultimate
happiness, by His six
saḥ — He; ayam — the Lord; samasta-jagatām — of all the universes; transcendental opulences. May
suhṛt ekaḥ — the one friend and philosopher; ātmā — the Supersoul; He be merciful towards me so
sattvena — by the mode of goodness; yat — one who; mṛḍayate — that I, as before, may be
causes happiness; bhagavān — the Personality of Godhead; bhagena empowered with the
— with six opulences; tena — by Him; eva — certainly; me — to me; introspection to create, for I am
dṛśam — power of introspection; anuspṛśatāt — let Him give; yathā — also one of the surrendered
as; aham — I; srakṣyāmi — will be able to create; pūrva-vat — as souls who are dear to the Lord.
before; idam — this universe; praṇata — surrendered; priyaḥ — dear;
asau — He (the Lord).

3.9.23 The Supreme Lord, the

eṣa prapanna-varado ramayātma-śaktyā Personality of Godhead, is
yad yat kariṣyati gṛhīta-guṇāvatāraḥ always the benefactor of the
tasmin sva-vikramam idaṁ sṛjato ’pi ceto surrendered souls. His activities
yuñjīta karma-śamalaṁ ca yathā vijahyām are always enacted through His
internal potency, Ramā, or the
eṣaḥ — this; prapanna — one who is surrendered; vara-daḥ — goddess of fortune. I pray only to
benefactor; ramayā — enjoying always with the goddess of fortune engage in His service in the
(Lakṣmī); ātma-śaktyā — with His internal potency; yat yat — whatever; creation of the material world,
kariṣyati — He may act; gṛhīta — accepting; guṇa-avatāraḥ — and I pray that I not be materially
incarnation of the mode of goodness; tasmin — unto Him; sva-vikramam affected by my works, for thus I
— with omnipotency; idam — this cosmic manifestation; sṛjataḥ — may be able to give up the false
creating; api — in spite of; cetaḥ — heart; yuñjīta — be engaged; karma prestige of being the creator.
— work; śamalam — material affection; ca — also; yathā — as much as;
vijahyām — I can give up.

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3.9.24 The Lord’s potencies are
nābhi-hradād iha sato ’mbhasi yasya puṁso innumerable. As He lies down in
vijñāna-śaktir aham āsam ananta-śakteḥ the water of devastation, I am
rūpaṁ vicitram idam asya vivṛṇvato me born as the total universal energy
mā rīriṣīṣṭa nigamasya girāṁ visargaḥ from the navel lake in which the
lotus sprouts. I am now engaged
nābhi-hradāt — from the navel lake; iha — in this millennium; sataḥ — in manifesting His diverse
lying; ambhasi — in the water; yasya — one whose; puṁsaḥ — of the energies in the form of the
Personality of Godhead; vijñāna — of the total universe; śaktiḥ — cosmic manifestation. I therefore
energy; aham — I; āsam — was born; ananta — unlimited; śakteḥ — of pray that in the course of my
the powerful; rūpam — form; vicitram — variegated; idam — this; asya material activities I may not be
— His; vivṛṇvataḥ — manifesting; me — unto me; mā — may not; deviated from the vibration of the
rīriṣīṣṭa — vanish; nigamasya — of the Vedas; girām — of the sounds; Vedic hymns.
visargaḥ — vibration.
3.9.25 The Lord, who is supreme and is
so ’sāv adabhra-karuṇo bhagavān vivṛddha- the oldest of all, is unlimitedly
prema-smitena nayanāmburuhaṁ vijṛmbhan merciful. I wish that He may
utthāya viśva-vijayāya ca no viṣādaṁ smilingly bestow His benediction
mādhvyā girāpanayatāt puruṣaḥ purāṇaḥ upon me by opening His lotus
eyes. He can uplift the entire
saḥ — He (the Lord); asau — that; adabhra — unlimited; karuṇaḥ — cosmic creation and remove our
merciful; bhagavān — the Personality of Godhead; vivṛddha — dejection by kindly speaking His
excessive; prema — love; smitena — by smiling; nayana-amburuham — directions.
the lotus eyes; vijṛmbhan — by opening; utthāya — for flourishing; viśva-
vijayāya — for glorifying the cosmic creation; ca — as also; naḥ — our;
viṣādam — dejection; mādhvyā — by sweet; girā — words; apanayatāt
— let Him kindly remove; puruṣaḥ — the Supreme; purāṇaḥ — oldest.

Prayers by Rishis SB 3.13.34-45

SB 3.13.34 All the sages uttered with great
ṛṣaya ūcuḥ respect: O unconquerable
jitaṁ jitaṁ te ’jita yajña-bhāvana enjoyer of all sacrifices, all
trayīṁ tanuṁ svāṁ paridhunvate namaḥ glories and all victories unto
yad-roma-garteṣu nililyur addhayas You! You are moving in Your
tasmai namaḥ kāraṇa-sūkarāya te form of the personified Vedas,
and in the hair holes of Your
ṛṣayaḥ ūcuḥ — the glorified sages uttered; jitam — all glories; jitam — all body the oceans are
victories; te — unto You; ajita — O unconquerable one; yajña-bhāvana — submerged. For certain
one who is understood by performances of sacrifice; trayīm — personified reasons [to uplift the earth]
Vedas; tanum — such a body; svām — own; paridhunvate — shaking; You have now assumed the
namaḥ — all obeisances; yat — whose; roma — hairs; garteṣu — in the form of a boar.
holes; nililyuḥ — submerged; addhayaḥ — the oceans; tasmai — unto Him;
namaḥ — offering obeisances; kāraṇa-sūkarāya — unto the hog form
assumed for reasons; te — unto You.
SB 3.13.35 O Lord, Your form is
rūpaṁ tavaitan nanu duṣkṛtātmanāṁ worshipable by performances
durdarśanaṁ deva yad adhvarātmakam of sacrifice, but souls who are
chandāṁsi yasya tvaci barhi-romasv simply miscreants are unable
ājyaṁ dṛśi tv aṅghriṣu cātur-hotram to see it. All the Vedic hymns,
Gāyatrī and others, are in the
rūpam — form; tava — Your; etat — this; nanu — but; duṣkṛta-ātmanām — touch of Your skin. In Your
of souls who are simply miscreants; durdarśanam — very difficult to see; bodily hairs is the kuśa grass,
deva — O Lord; yat — that; adhvara-ātmakam — worshipable by in Your eyes is the clarified
44
performances of sacrifice; chandāṁsi — the Gāyatrī mantra and others; butter, and in Your four legs
yasya — whose; tvaci — touch of the skin; barhiḥ — sacred grass called are the four kinds of fruitive
kuśa; romasu — hairs on the body; ājyam — clarified butter; dṛśi — in the activities.
eyes; tu — also; aṅghriṣu — on the four legs; cātuḥ-hotram — four kinds of
fruitive activities.
SB 3.13.36 O Lord, Your tongue is a plate
srak tuṇḍa āsīt sruva īśa nāsayor of sacrifice, Your nostril is
iḍodare camasāḥ karṇa-randhre another plate of sacrifice, in
prāśitram āsye grasane grahās tu te Your belly is the eating plate of
yac carvaṇaṁ te bhagavann agni-hotram sacrifice, and another plate of
sacrifice is the holes of Your
srak — the plate for sacrifice; tuṇḍe — on the tongue; āsīt — there is; ears. In Your mouth is the
sruvaḥ — another plate for sacrifice; īśa — O Lord; nāsayoḥ — of the Brahmā plate of sacrifice, Your
nostrils; iḍā — the plate for eating; udare — in the belly; camasāḥ — throat is the plate of sacrifice
another plate for sacrifices; karṇa-randhre — in the holes of the ears; known as soma, and whatever
prāśitram — the plate called the Brahmā plate; āsye — in the mouth; You chew is known as agni-
grasane — in the throat; grahāḥ — the plates known as soma plates; tu — hotra.
but; te — Your; yat — that which; carvaṇam — chewing; te — Your;
bhagavan — O my Lord; agni-hotram — is Your eating through Your
sacrificial fire.
SB 3.13.37 Moreover, O Lord, the
dīkṣānujanmopasadaḥ śirodharaṁ repetition of Your appearance
tvaṁ prāyaṇīyodayanīya-daṁṣṭraḥ is the desire for all kinds of
jihvā pravargyas tava śīrṣakaṁ kratoḥ initiation. Your neck is the
satyāvasathyaṁ citayo ’savo hi te place for three desires, and
Your tusks are the result of
dīkṣā — initiation; anujanma — spiritual birth, or repeated incarnations; initiation and the end of all
upasadaḥ — three kinds of desires (relationship, activities and ultimate desires. Your tongue is the
goal); śiraḥ-dharam — the neck; tvam — You; prāyaṇīya — after the result prior activities of initiation,
of initiation; udayanīya — the last rites of desires; daṁṣṭraḥ — the tusks; Your head is the fire without
jihvā — the tongue; pravargyaḥ — prior activities; tava — Your; śīrṣakam sacrifice as well as the fire of
— head; kratoḥ — of the sacrifice; satya — fire without sacrifice; worship, and Your living forces
āvasathyam — fire of worship; citayaḥ — aggregate of all desires; asavaḥ are the aggregate of all
— life breath; hi — certainly; te — Your. desires.
SB 3.13.38 O Lord, Your semen is the
somas tu retaḥ savanāny avasthitiḥ sacrifice called soma-yajña.
saṁsthā-vibhedās tava deva dhātavaḥ Your growth is the ritualistic
satrāṇi sarvāṇi śarīra-sandhis performances of the morning.
tvaṁ sarva-yajña-kratur iṣṭi-bandhanaḥ Your skin and touch
sensations are the seven
somaḥ tu retaḥ — Your semen is the sacrifice called soma; savanāni — elements of the agniṣṭoma
ritualistic performances of the morning; avasthitiḥ — different statuses of sacrifice. Your bodily joints are
bodily growth; saṁsthā-vibhedāḥ — seven varieties of sacrifices; tava — symbols of various other
Your; deva — O Lord; dhātavaḥ — ingredients of the body such as skin sacrifices performed in twelve
and flesh; satrāṇi — sacrifices performed over twelve days; sarvāṇi — all of days. Therefore You are the
them; śarīra — the bodily; sandhiḥ — joints; tvam — Your Lordship; sarva object of all sacrifices called
— all; yajña — asoma sacrifices; kratuḥ — soma sacrifices; iṣṭi — the soma and asoma, and You are
ultimate desire; bandhanaḥ — attachment. bound by yajñas only.
SB 3.13.39 O Lord, You are the Supreme
namo namas te ’khila-mantra-devatā- Personality of Godhead and
dravyāya sarva-kratave kriyātmane are worshipable by universal
vairāgya-bhaktyātmajayānubhāvita- prayers, Vedic hymns and
jñānāya vidyā-gurave namo namaḥ sacrificial ingredients. We offer
our obeisances unto You. You
namaḥ namaḥ — obeisances unto You; te — unto You, who are can be realized by the pure
45
worshipable; akhila — all-inclusive; mantra — hymns; devatā — the mind freed from all visible and
Supreme Lord; dravyāya — unto all ingredients for performing sacrifices; invisible material
sarva-kratave — unto all kinds of sacrifices; kriyā-ātmane — unto You, the contamination. We offer our
supreme form of all sacrifices; vairāgya — renunciation; bhaktyā — by respectful obeisances to You
devotional service; ātma-jaya-anubhāvita — perceivable by conquering the as the supreme spiritual
mind; jñānāya — such knowledge; vidyā-gurave — the supreme spiritual master of knowledge in
master of all knowledge; namaḥ namaḥ — again I offer my respectful devotional service.
obeisances.
SB 3.13.40 O lifter of the earth, the earth
daṁṣṭrāgra-koṭyā bhagavaṁs tvayā dhṛtā with its mountains, which You
virājate bhūdhara bhūḥ sa-bhūdharā have lifted with Your tusks, is
yathā vanān niḥsarato datā dhṛtā situated as beautifully as a
mataṅ-gajendrasya sa-patra-padminī lotus flower with leaves
sustained by an infuriated
daṁṣṭra-agra — the tips of the tusks; koṭyā — by the edges; bhagavan — elephant just coming out of the
O Personality of Godhead; tvayā — by You; dhṛtā — sustained; virājate — water.
is so beautifully situated; bhū-dhara — O lifter of the earth; bhūḥ — the
earth; sa-bhūdharā — with mountains; yathā — as much as; vanāt — from
the water; niḥsarataḥ — coming out; datā — by the tusk; dhṛtā — captured;
matam-gajendrasya — infuriated elephant; sa-patra — with leaves;
padminī — the lotus flower.
SB 3.13.41 O Lord, as the peaks of great
trayīmayaṁ rūpam idaṁ ca saukaraṁ mountains become beautiful
bhū-maṇḍalenātha datā dhṛtena te when decorated with clouds,
cakāsti śṛṅgoḍha-ghanena bhūyasā Your transcendental body has
kulācalendrasya yathaiva vibhramaḥ become beautiful because of
Your lifting the earth on the
trayī-mayam — Vedas personified; rūpam — form; idam — this; ca — also; edge of Your tusks.
saukaram — the boar; bhū-maṇḍalena — by the earth planet; atha — now;
datā — by the tusk; dhṛtena — sustained by; te — Your; cakāsti — is
glowing; śṛṅga-ūḍha — sustained by the peaks; ghanena — by the clouds;
bhūyasā — more glorified; kula-acala-indrasya — of the great mountains;
yathā — as much as; eva — certainly; vibhramaḥ — decoration.
SB 3.13.42 O Lord, for the residential
saṁsthāpayaināṁ jagatāṁ sa-tasthuṣāṁ purposes of all inhabitants,
lokāya patnīm asi mātaraṁ pitā both moving and nonmoving,
vidhema cāsyai namasā saha tvayā this earth is Your wife, and
yasyāṁ sva-tejo ’gnim ivāraṇāv adhāḥ You are the supreme father.
We offer our respectful
saṁsthāpaya enām — raise this earth; jagatām — both the moving and; obeisances unto You, along
sa-tasthuṣām — nonmoving; lokāya — for their residence; patnīm — wife; with mother earth, in whom
asi — You are; mātaram — the mother; pitā — the father; vidhema — do You have invested Your own
we offer; ca — also; asyai — unto the mother; namasā — with all potency, just as an expert
obeisances; saha — along with; tvayā — with You; yasyām — in whom; sacrificer puts fire in the araṇi
sva-tejaḥ — by Your own potency; agnim — fire; iva — likened; araṇau — wood.
in the araṇi wood; adhāḥ — invested.
SB 3.13.43 Who else but You, the
kaḥ śraddadhītānyatamas tava prabho Supreme Personality of
rasāṁ gatāyā bhuva udvibarhaṇam Godhead, could deliver the
na vismayo ’sau tvayi viśva-vismaye earth from within the water? It
yo māyayedaṁ sasṛje ’tivismayam is not very wonderful for You,
however, because You acted
kaḥ — who else; śraddadhīta — can endeavor; anyatamaḥ — anyone most wonderfully in the
besides Yourself; tava — Your; prabho — O Lord; rasām — in the water; creation of the universe. By
gatāyāḥ — while lying in; bhuvaḥ — of the earth; udvibarhaṇam — Your energy You have created
46
deliverance; na — never; vismayaḥ — wonderful; asau — such an act; this wonderful cosmic
tvayi — unto You; viśva — universal; vismaye — full of wonders; yaḥ — manifestation.
one who; māyayā — by potencies; idam — this; sasṛje — created;
ativismayam — surpassing all wonders.
SB 3.13.44 O Supreme Lord, undoubtedly
vidhunvatā vedamayaṁ nijaṁ vapur we are inhabitants of the most
janas-tapaḥ-satya-nivāsino vayam pious planets — the Jana,
saṭā-śikhoddhūta-śivāmbu-bindubhir Tapas and Satya lokas — but
vimṛjyamānā bhṛśam īśa pāvitāḥ still we have been purified by
the drops of water sprinkled
vidhunvatā — while shaking; veda-mayam — personified Vedas; nijam — from Your shoulder hairs by
own; vapuḥ — body; janaḥ — the Janaloka planetary system; tapaḥ — the the shaking of Your body.
Tapoloka planetary system; satya — the Satyaloka planetary system;
nivāsinaḥ — the inhabitants; vayam — we; saṭā — hairs on the shoulder;
śikha-uddhūta — sustained by the tip of the hair; śiva — auspicious; ambu
— water; bindubhiḥ — by the particles; vimṛjyamānāḥ — we are thus
sprinkled by; bhṛśam — highly; īśa — O Supreme Lord; pāvitāḥ — purified.
SB 3.13.45 O Lord, there is no limit to
sa vai bata bhraṣṭa-matis tavaiṣate Your wonderful activities.
yaḥ karmaṇāṁ pāram apāra-karmaṇaḥ Anyone who desires to know
yad-yoga-māyā-guṇa-yoga-mohitaṁ the limit of Your activities is
viśvaṁ samastaṁ bhagavan vidhehi śam certainly nonsensical.
Everyone in this world is
saḥ — he; vai — certainly; bata — alas; bhraṣṭa-matiḥ — nonsense; tava conditioned by the powerful
— Your; eṣate — desires; yaḥ — one who; karmaṇām — of activities; mystic potencies. Please
pāram — limit; apāra-karmaṇaḥ — of one who has unlimited activities; yat bestow Your causeless mercy
— by whom; yoga — mystic power; māyā — potency; guṇa — modes of upon these conditioned souls.
material nature; yoga — mystic power; mohitam — bewildered; viśvam —
the universe; samastam — in total; bhagavan — O Supreme Personality of
Godhead; vidhehi — just be pleased to bestow; śam — good fortune.

Prayers by Kardama Muni SB 3.24.30-34

SB 3.24.30 Kardama Muni said: You, my dear
svīyaṁ vākyam ṛtaṁ kartum Lord, who are always increasing the
avatīrṇo ’si me gṛhe honor of Your devotees, have
cikīrṣur bhagavān jñānaṁ descended in my home just to fulfill
bhaktānāṁ māna-vardhanaḥ Your word and disseminate the
process of real knowledge.
svīyam — Your own; vākyam — words; ṛtam — true; kartum — to
make; avatīrṇaḥ — descended; asi — You are; me gṛhe — in my
house; cikīrṣuḥ — desirous of disseminating; bhagavān — the
Personality of Godhead; jñānam — knowledge; bhaktānām — of the
devotees; māna — the honor; vardhanaḥ — who increases.
SB 3.24.31 My dear Lord, although You have no
tāny eva te ’bhirūpāṇi material form, You have Your own
rūpāṇi bhagavaṁs tava innumerable forms. They truly are
yāni yāni ca rocante Your transcendental forms, which are
sva-janānām arūpiṇaḥ pleasing to Your devotees.

tāni — those; eva — truly; te — Your; abhirūpāṇi — suitable; rūpāṇi

— forms; bhagavan — O Lord; tava — Your; yāni yāni — whichever;
ca — and; rocante — are pleasing; sva-janānām — to Your own
devotees; arūpiṇaḥ — of one with no material form.
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SB 3.24.32 My dear Lord, Your lotus feet are the
tvāṁ sūribhis tattva-bubhutsayāddhā reservoir that always deserves to
sadābhivādārhaṇa-pāda-pīṭham receive worshipful homage from all
aiśvarya-vairāgya-yaśo-’vabodha- great sages eager to understand the
vīrya-śriyā pūrtam ahaṁ prapadye Absolute Truth. You are full in
opulence, renunciation,
tvām — unto You; sūribhiḥ — by the great sages; tattva — the transcendental fame, knowledge,
Absolute Truth; bubhutsayā — with a desire to understand; addhā strength and beauty, and therefore I
— certainly; sadā — always; abhivāda — of worshipful respects; surrender myself unto Your lotus feet.
arhaṇa — which are worthy; pāda — of Your feet; pīṭham — to the
seat; aiśvarya — opulence; vairāgya — renunciation; yaśaḥ —
fame; avabodha — knowledge; vīrya — strength; śriyā — with
beauty; pūrtam — who are full; aham — I; prapadye — surrender.
SB 3.24.33 I surrender unto the Supreme
paraṁ pradhānaṁ puruṣaṁ mahāntaṁ Personality of Godhead, descended
kālaṁ kaviṁ tri-vṛtaṁ loka-pālam in the form of Kapila, who is
ātmānubhūtyānugata-prapañcaṁ independently powerful and
svacchanda-śaktiṁ kapilaṁ prapadye transcendental, who is the Supreme
Person and the Lord of the sum total
param — transcendental; pradhānam — supreme; puruṣam — of matter and the element of time,
person; mahāntam — who is the origin of the material world; kālam who is the fully cognizant maintainer
— who is time; kavim — fully cognizant; tri-vṛtam — three modes of of all the universes under the three
material nature; loka-pālam — who is the maintainer of all the modes of material nature, and who
universes; ātma — in Himself; anubhūtya — by internal potency; absorbs the material manifestations
anugata — dissolved; prapañcam — whose material manifestations; after their dissolution.
sva-chanda — independently; śaktim — who is powerful; kapilam —
to Lord Kapila; prapadye — I surrender.
SB 3.24.34 Today I have something to ask from
ā smābhipṛcche ’dya patiṁ prajānāṁ You, who are the Lord of all living
tvayāvatīrṇarṇa utāpta-kāmaḥ entities. Since I have now been
parivrajat-padavīm āsthito ’haṁ liberated by You from my debts to my
cariṣye tvāṁ hṛdi yuñjan viśokaḥ father, and since all my desires are
fulfilled, I wish to accept the order of
ā sma abhipṛcche — I am inquiring; adya — now; patim — the Lord; an itinerant mendicant. Renouncing
prajānām — of all created beings; tvayā — by You; avatīrṇa-ṛṇaḥ — this family life, I wish to wander
free from debts; uta — and; āpta — fulfilled; kāmaḥ — desires; about, free from lamentation, thinking
parivrajat — of an itinerant mendicant; padavīm — the path; āsthitaḥ always of You in my heart.
— accepting; aham — I; cariṣye — I shall wander; tvām — You; hṛdi
— in my heart; yuñjan — keeping; viśokaḥ — free from lamentation.

Glories of Devotional Service SB 3.25.1-44

SB 3.25.1 Śrī Śaunaka said: Although He is
śaunaka uvāca unborn, the Supreme Personality
kapilas tattva-saṅkhyātā of Godhead took birth as Kapila
bhagavān ātma-māyayā Muni by His internal potency. He
jātaḥ svayam ajaḥ sākṣād descended to disseminate
ātma-prajñaptaye nṛṇām transcendental knowledge for the
benefit of the whole human race.
śaunakaḥ uvāca — Śrī Śaunaka said; kapilaḥ — Lord Kapila; tattva — of
the truth; saṅkhyātā — the expounder; bhagavān — the Supreme
Personality of Godhead; ātma-māyayā — by His internal potency; jātaḥ
— took birth; svayam — Himself; ajaḥ — unborn; sākṣāt — in person;
ātma-prajñaptaye — to disseminate transcendental knowledge; nṛṇām
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— for the human race.
SB 3.25.2 Śaunaka continued: There is no
na hy asya varṣmaṇaḥ puṁsāṁ one who knows more than the
varimṇaḥ sarva-yoginām Lord Himself. No one is more
viśrutau śruta-devasya worshipable or more mature a
bhūri tṛpyanti me ’savaḥ yogī than He. He is therefore the
master of the Vedas, and to hear
na — not; hi — indeed; asya — about Him; varṣmaṇaḥ — the greatest; about Him always is the actual
puṁsām — among men; varimṇaḥ — the foremost; sarva — all; pleasure of the senses.
yoginām — of yogīs; viśrutau — in hearing; śruta-devasya — the master
of the Vedas; bhūri — repeatedly; tṛpyanti — are sated; me — my;
asavaḥ — senses.
SB 3.25.3 Therefore please precisely
yad yad vidhatte bhagavān describe all the activities and
svacchandātmātma-māyayā pastimes of the Personality of
tāni me śraddadhānasya Godhead, who is full of self-
kīrtanyāny anukīrtaya desire and who assumes all
these activities by His internal
yat yat — whatever; vidhatte — He performs; bhagavān — the potency.
Personality of Godhead; sva-chanda-ātmā — full of self-desire; ātma-
māyayā — by His internal potency; tāni — all of them; me — to me;
śraddadhānasya — faithful; kīrtanyāni — worthy of praise; anukīrtaya —
please describe.
SB 3.25.4 Śrī Sūta Gosvāmī said: The most
sūta uvāca powerful sage Maitreya was a
dvaipāyana-sakhas tv evaṁ friend of Vyāsadeva. Being
maitreyo bhagavāṁs tathā encouraged and pleased by
prāhedaṁ viduraṁ prīta Vidura’s inquiry about
ānvīkṣikyāṁ pracoditaḥ transcendental knowledge,
Maitreya spoke as follows.
sūtaḥ uvāca — Sūta Gosvāmī said; dvaipāyana-sakhaḥ — friend of
Vyāsadeva; tu — then; evam — thus; maitreyaḥ — Maitreya; bhagavān
— worshipful; tathā — in that way; prāha — spoke; idam — this; viduram
— to Vidura; prītaḥ — being pleased; ānvīkṣikyām — about
transcendental knowledge; pracoditaḥ — being asked.
SB 3.25.5 Maitreya said: When Kardama
maitreya uvāca left for the forest, Lord Kapila
pitari prasthite ’raṇyaṁ stayed on the strand of the
mātuḥ priya-cikīrṣayā Bindu-sarovara to please His
tasmin bindusare ’vātsīd mother, Devahūti.
bhagavān kapilaḥ kila

maitreyaḥ uvāca — Maitreya said; pitari — when the father; prasthite —

left; araṇyam — for the forest; mātuḥ — His mother; priya-cikīrṣayā —
with a desire to please; tasmin — on that; bindusare — Lake Bindu-
sarovara; avātsīt — He stayed; bhagavān — the Lord; kapilaḥ — Kapila;
kila — indeed.
SB 3.25.6 When Kapila, who could show
tam āsīnam akarmāṇaṁ her the ultimate goal of the
tattva-mārgāgra-darśanam Absolute Truth, was sitting
sva-sutaṁ devahūty āha leisurely before her, Devahūti
dhātuḥ saṁsmaratī vacaḥ remembered the words Brahmā
had spoken to her, and she
tam — to Him (Kapila); āsīnam — seated; akarmāṇam — at leisure; therefore began to question
tattva — of the Absolute Truth; mārga-agra — the ultimate goal; Kapila as follows.
49
darśanam — who could show; sva-sutam — her son; devahūtiḥ —
Devahūti; āha — said; dhātuḥ — of Brahmā; saṁsmaratī —
remembering; vacaḥ — the words.
SB 3.25.7 Devahūti said: I am very sick of
devahūtir uvāca the disturbance caused by my
nirviṇṇā nitarāṁ bhūmann material senses, for because of
asad-indriya-tarṣaṇāt this sense disturbance, my Lord,
yena sambhāvyamānena I have fallen into the abyss of
prapannāndhaṁ tamaḥ prabho ignorance.

devahūtiḥ uvāca — Devahūti said; nirviṇṇā — disgusted; nitarām —

very; bhūman — O my Lord; asat — impermanent; indriya — of the
senses; tarṣaṇāt — from agitation; yena — by which;
sambhāvyamānena — being prevalent; prapannā — I have fallen;
andham tamaḥ — into the abyss of ignorance; prabho — O my Lord.
SB 3.25.8 Your Lordship is my only means
tasya tvaṁ tamaso ’ndhasya of getting out of this darkest
duṣpārasyādya pāragam region of ignorance because You
sac-cakṣur janmanām ante are my transcendental eye,
labdhaṁ me tvad-anugrahāt which, by Your mercy only, I
have attained after many, many
tasya — that; tvam — You; tamasaḥ — ignorance; andhasya — births.
darkness; duṣpārasya — difficult to cross; adya — now; pāra-gam —
crossing over; sat — transcendental; cakṣuḥ — eye; janmanām — of
births; ante — at the end; labdham — attained; me — my; tvat-
anugrahāt — by Your mercy.
SB 3.25.9 You are the Supreme Personality
ya ādyo bhagavān puṁsām of Godhead, the origin and
īśvaro vai bhavān kila Supreme Lord of all living
lokasya tamasāndhasya entities. You have arisen to
cakṣuḥ sūrya ivoditaḥ disseminate the rays of the sun
in order to dissipate the darkness
yaḥ — He who; ādyaḥ — the origin; bhagavān — the Supreme of the ignorance of the universe.
Personality of Godhead; puṁsām — of all living entities; īśvaraḥ — the
Lord; vai — in fact; bhavān — You; kila — indeed; lokasya — of the
universe; tamasā — by the darkness of ignorance; andhasya — blinded;
cakṣuḥ — eye; sūryaḥ — the sun; iva — like; uditaḥ — risen.
SB 3.25.10 Now be pleased, my Lord, to
atha me deva sammoham dispel my great delusion. Due to
apākraṣṭuṁ tvam arhasi my feeling of false ego, I have
yo ’vagraho ’haṁ mametīty been engaged by Your māyā and
etasmin yojitas tvayā have identified myself with the
body and consequent bodily
atha — now; me — my; deva — O Lord; sammoham — delusion; relations.
apākraṣṭum — to dispel; tvam — You; arhasi — be pleased; yaḥ —
which; avagrahaḥ — misconception; aham — I; mama — mine; iti —
thus; iti — thus; etasmin — in this; yojitaḥ — engaged; tvayā — by You.
SB 3.25.11 Devahūti continued: I have taken
taṁ tvā gatāhaṁ śaraṇaṁ śaraṇyaṁ shelter of Your lotus feet
sva-bhṛtya-saṁsāra-taroḥ kuṭhāram because You are the only person
jijñāsayāhaṁ prakṛteḥ pūruṣasya of whom to take shelter. You are
namāmi sad-dharma-vidāṁ variṣṭham the ax which can cut the tree of
material existence. I therefore
tam — that person; tvā — unto You; gatā — have gone; aham — I; offer my obeisances unto You,
śaraṇam — shelter; śaraṇyam — worth taking shelter of; sva-bhṛtya — who are the greatest of all
50
for Your dependents; saṁsāra — of material existence; taroḥ — of the transcendentalists, and I inquire
tree; kuṭhāram — the ax; jijñāsayā — with the desire to know; aham — I; from You as to the relationship
prakṛteḥ — of matter (woman); pūruṣasya — of spirit (man); namāmi — I between man and woman and
offer obeisances; sat-dharma — of the eternal occupation; vidām — of between spirit and matter.
the knowers; variṣṭham — unto the greatest.
SB 3.25.12 Maitreya said: After hearing of
maitreya uvāca His mother’s uncontaminated
iti sva-mātur niravadyam īpsitaṁ desire for transcendental
niśamya puṁsām apavarga-vardhanam realization, the Lord thanked her
dhiyābhinandyātmavatāṁ satāṁ gatir within Himself for her questions,
babhāṣa īṣat-smita-śobhitānanaḥ and thus, His face smiling, He
explained the path of the
maitreyaḥ uvāca — Maitreya said; iti — thus; sva-mātuḥ — of His transcendentalists, who are
mother; niravadyam — uncontaminated; īpsitam — desire; niśamya — interested in self-realization.
after hearing; puṁsām — of people; apavarga — cessation of bodily
existence; vardhanam — increasing; dhiyā — mentally; abhinandya —
having thanked; ātma-vatām — interested in self-realization; satām — of
the transcendentalists; gatiḥ — the path; babhāṣe — He explained; īṣat
— slightly; smita — smiling; śobhita — beautiful; ānanaḥ — His face.
SB 3.25.13 The Personality of Godhead
śrī-bhagavān uvāca answered: The yoga system
yoga ādhyātmikaḥ puṁsāṁ which relates to the Lord and the
mato niḥśreyasāya me individual soul, which is meant
atyantoparatir yatra for the ultimate benefit of the
duḥkhasya ca sukhasya ca living entity, and which causes
detachment from all happiness
śrī-bhagavān uvāca — the Personality of Godhead said; yogaḥ — the and distress in the material
yoga system; ādhyātmikaḥ — relating to the soul; puṁsām — of living world, is the highest yoga
entities; mataḥ — is approved; niḥśreyasāya — for the ultimate benefit; system.
me — by Me; atyanta — complete; uparatiḥ — detachment; yatra —
where; duḥkhasya — from distress; ca — and; sukhasya — from
happiness; ca — and.
SB 3.25.14 O most pious mother, I shall now
tam imaṁ te pravakṣyāmi explain unto you the ancient
yam avocaṁ purānaghe yoga system, which I explained
ṛṣīṇāṁ śrotu-kāmānāṁ formerly to the great sages. It is
yogaṁ sarvāṅga-naipuṇam serviceable and practical in every
way.
tam imam — that very; te — to you; pravakṣyāmi — I shall explain; yam
— which; avocam — I explained; purā — formerly; anaghe — O pious
mother; ṛṣīṇām — to the sages; śrotu-kāmānām — eager to hear; yogam
— yoga system; sarva-aṅga — in all respects; naipuṇam — serviceable
and practical.
SB 3.25.15 The stage in which the
cetaḥ khalv asya bandhāya consciousness of the living entity
muktaye cātmano matam is attracted by the three modes
guṇeṣu saktaṁ bandhāya of material nature is called
rataṁ vā puṁsi muktaye conditional life. But when that
same consciousness is attached
cetaḥ — consciousness; khalu — indeed; asya — of him; bandhāya — to the Supreme Personality of
for bondage; muktaye — for liberation; ca — and; ātmanaḥ — of the Godhead, one is situated in the
living entity; matam — is considered; guṇeṣu — in the three modes of consciousness of liberation.
nature; saktam — attracted; bandhāya — for conditional life; ratam —
attached; vā — or; puṁsi — in the Supreme Personality of Godhead;
muktaye — for liberation.
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SB 3.25.16 When one is completely
ahaṁ mamābhimānotthaiḥ cleansed of the impurities of lust
kāma-lobhādibhir malaiḥ and greed produced from the
vītaṁ yadā manaḥ śuddham false identification of the body as
aduḥkham asukhaṁ samam “I” and bodily possessions as
“mine,” one’s mind becomes
aham — I; mama — mine; abhimāna — from the misconception; utthaiḥ purified. In that pure state he
— produced; kāma — lust; lobha — greed; ādibhiḥ — and so on; malaiḥ transcends the stage of so-called
— from the impurities; vītam — freed; yadā — when; manaḥ — the mind; material happiness and distress.
śuddham — pure; aduḥkham — without distress; asukham — without
happiness; samam — equipoised.
SB 3.25.17 At that time the soul can see
tadā puruṣa ātmānaṁ himself to be transcendental to
kevalaṁ prakṛteḥ param material existence and always
nirantaraṁ svayaṁ-jyotir self-effulgent, never fragmented,
aṇimānam akhaṇḍitam although very minute in size.

tadā — then; puruṣaḥ — the individual soul; ātmānam — himself;

kevalam — pure; prakṛteḥ param — transcendental to material
existence; nirantaram — nondifferent; svayam-jyotiḥ — self-effulgent;
aṇimānam — infinitesimal; akhaṇḍitam — not fragmented.

SB 3.25.18 In that position of self-realization,

jñāna-vairāgya-yuktena by practice of knowledge and
bhakti-yuktena cātmanā renunciation in devotional
paripaśyaty udāsīnaṁ service, one sees everything in
prakṛtiṁ ca hataujasam the right perspective; he
becomes indifferent to material
jñāna — knowledge; vairāgya — renunciation; yuktena — equipped with; existence, and the material
bhakti — devotional service; yuktena — equipped with; ca — and; influence acts less powerfully
ātmanā — by the mind; paripaśyati — one sees; udāsīnam — indifferent; upon him.
prakṛtim — material existence; ca — and; hata-ojasam — reduced in
strength.
SB 3.25.19 Perfection in self-realization
na yujyamānayā bhaktyā cannot be attained by any kind of
bhagavaty akhilātmani yogī unless he engages in
sadṛśo ’sti śivaḥ panthā devotional service to the
yogināṁ brahma-siddhaye Supreme Personality of
Godhead, for that is the only
na — not; yujyamānayā — being performed; bhaktyā — devotional auspicious path.
service; bhagavati — towards the Supreme Personality of Godhead;
akhila-ātmani — the Supersoul; sadṛśaḥ — like; asti — there is; śivaḥ —
auspicious; panthāḥ — path; yoginām — of the yogīs; brahma-siddhaye
— for perfection in self-realization.

SB 3.25.20 Every learned man knows very

prasaṅgam ajaraṁ pāśam well that attachment for the
ātmanaḥ kavayo viduḥ material is the greatest
sa eva sādhuṣu kṛto entanglement of the spirit soul.
mokṣa-dvāram apāvṛtam But that same attachment, when
applied to the self-realized
prasaṅgam — attachment; ajaram — strong; pāśam — entanglement; devotees, opens the door of
ātmanaḥ — of the soul; kavayaḥ — learned men; viduḥ — know; saḥ liberation.
eva — that same; sādhuṣu — to the devotees; kṛtaḥ — applied; mokṣa-
dvāram — the door of liberation; apāvṛtam — opened.
52
SB 3.25.21 The symptoms of a sādhu are
titikṣavaḥ kāruṇikāḥ that he is tolerant, merciful and
suhṛdaḥ sarva-dehinām friendly to all living entities. He
ajāta-śatravaḥ śāntāḥ has no enemies, he is peaceful,
sādhavaḥ sādhu-bhūṣaṇāḥ he abides by the scriptures, and
all his characteristics are
titikṣavaḥ — tolerant; kāruṇikāḥ — merciful; suhṛdaḥ — friendly; sarva- sublime.
dehinām — to all living entities; ajāta-śatravaḥ — inimical to none;
śāntāḥ — peaceful; sādhavaḥ — abiding by scriptures; sādhu-bhūṣaṇāḥ
— adorned with sublime characteristics.
SB 3.25.22 Such a sādhu engages in
mayy ananyena bhāvena staunch devotional service to the
bhaktiṁ kurvanti ye dṛḍhām Lord without deviation. For the
mat-kṛte tyakta-karmāṇas sake of the Lord he renounces all
tyakta-svajana-bāndhavāḥ other connections, such as family
relationships and friendly
mayi — unto Me; ananyena bhāvena — with undeviated mind; bhaktim acquaintances within the world.
— devotional service; kurvanti — perform; ye — those who; dṛḍhām —
staunch; mat-kṛte — for My sake; tyakta — renounced; karmāṇaḥ —
activities; tyakta — renounced; sva-jana — family relationships;
bāndhavāḥ — friendly acquaintances.
SB 3.25.23 Engaged constantly in chanting
mad-āśrayāḥ kathā mṛṣṭāḥ and hearing about Me, the
śṛṇvanti kathayanti ca Supreme Personality of
tapanti vividhās tāpā Godhead, the sādhus do not
naitān mad-gata-cetasaḥ suffer from material miseries
because they are always filled
mat-āśrayāḥ — about Me; kathāḥ — stories; mṛṣṭāḥ — delightful; with thoughts of My pastimes
śṛṇvanti — they hear; kathayanti — they chant; ca — and; tapanti — and activities.
inflict suffering; vividhāḥ — various; tāpāḥ — the material miseries; na —
do not; etān — unto them; mat-gata — fixed on Me; cetasaḥ — their
thoughts.
SB 3.25.24 O My mother, O virtuous lady,
ta ete sādhavaḥ sādhvi these are the qualities of great
sarva-saṅga-vivarjitāḥ devotees who are free from all
saṅgas teṣv atha te prārthyaḥ attachment. You must seek
saṅga-doṣa-harā hi te attachment to such holy men, for
this counteracts the pernicious
te ete — those very; sādhavaḥ — devotees; sādhvi — virtuous lady; effects of material attachment.
sarva — all; saṅga — attachments; vivarjitāḥ — freed from; saṅgaḥ —
attachment; teṣu — unto them; atha — hence; te — by you; prārthyaḥ —
must be sought; saṅga-doṣa — the pernicious effects of material
attachment; harāḥ — counteracters of; hi — indeed; te — they.
SB 3.25.25 In the association of pure
satāṁ prasaṅgān mama vīrya-saṁvido devotees, discussion of the
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ pastimes and activities of the
taj-joṣaṇād āśv apavarga-vartmani Supreme Personality of Godhead
śraddhā ratir bhaktir anukramiṣyati is very pleasing and satisfying to
the ear and the heart. By
satām — of pure devotees; prasaṅgāt — through the association; mama cultivating such knowledge one
— My; vīrya — wonderful activities; saṁvidaḥ — by discussion of; gradually becomes advanced on
bhavanti — become; hṛt — to the heart; karṇa — to the ear; rasa-ayanāḥ the path of liberation, and
— pleasing; kathāḥ — the stories; tat — of that; joṣaṇāt — by cultivation; thereafter he is freed, and his
āśu — quickly; apavarga — of liberation; vartmani — on the path; attraction becomes fixed. Then
53
śraddhā — firm faith; ratiḥ — attraction; bhaktiḥ — devotion; real devotion and devotional
anukramiṣyati — will follow in order. service begin.
SB 3.25.26 Thus consciously engaged in
bhaktyā pumāñ jāta-virāga aindriyād devotional service in the
dṛṣṭa-śrutān mad-racanānucintayā association of devotees, a
cittasya yatto grahaṇe yoga-yukto person gains distaste for sense
yatiṣyate ṛjubhir yoga-mārgaiḥ gratification, both in this world
and in the next, by constantly
bhaktyā — by devotional service; pumān — a person; jāta-virāgaḥ — thinking about the activities of the
having developed distaste; aindriyāt — for sense gratification; dṛṣṭa — Lord. This process of Kṛṣṇa
seen (in this world); śrutāt — heard (in the next world); mat-racana — My consciousness is the easiest
activities of creation and so on; anucintayā — by constantly thinking process of mystic power; when
about; cittasya — of the mind; yattaḥ — engaged; grahaṇe — in the one is actually situated on that
control; yoga-yuktaḥ — situated in devotional service; yatiṣyate — will path of devotional service, he is
endeavor; ṛjubhiḥ — easy; yoga-mārgaiḥ — by the processes of mystic able to control the mind.
power.

SB 3.25.27 Thus by not engaging in the

asevayāyaṁ prakṛter guṇānāṁ service of the modes of material
jñānena vairāgya-vijṛmbhitena nature but by developing Kṛṣṇa
yogena mayy arpitayā ca bhaktyā consciousness, knowledge in
māṁ pratyag-ātmānam ihāvarundhe renunciation, and by practicing
yoga, in which the mind is always
asevayā — by not engaging in the service; ayam — this person; prakṛteḥ fixed in devotional service unto
guṇānām — of the modes of material nature; jñānena — by knowledge; the Supreme Personality of
vairāgya — with renunciation; vijṛmbhitena — developed; yogena — by Godhead, one achieves My
practicing yoga; mayi — unto Me; arpitayā — fixed; ca — and; bhaktyā association in this very life, for I
— with devotion; mām — unto Me; pratyak-ātmānam — the Absolute am the Supreme Personality, the
Truth; iha — in this very life; avarundhe — one attains. Absolute Truth.

SB 3.25.28 On hearing this statement of the

devahūtir uvāca Lord, Devahūti inquired: What
kācit tvayy ucitā bhaktiḥ kind of devotional service is
kīdṛśī mama gocarā worth developing and practicing
yayā padaṁ te nirvāṇam to help me easily and
añjasānvāśnavā aham immediately attain the service of
Your lotus feet?
devahūtiḥ uvāca — Devahūti said; kācit — what; tvayi — unto You; ucitā
— proper; bhaktiḥ — devotional service; kīdṛśī — what kind; mama — by
me; go-carā — fit to be practiced; yayā — by which; padam — feet; te —
Your; nirvāṇam — liberation; añjasā — immediately; anvāśnavai — shall
attain; aham — I.

SB 3.25.29 The mystic yoga system, as You

yo yogo bhagavad-bāṇo have explained, aims at the
nirvāṇātmaṁs tvayoditaḥ Supreme Personality of Godhead
kīdṛśaḥ kati cāṅgāni and is meant for completely
yatas tattvāvabodhanam ending material existence.
Please let me know the nature of
yaḥ — which; yogaḥ — mystic yoga process; bhagavat-bāṇaḥ — aiming that yoga system. How many
at the Supreme Personality of Godhead; nirvāṇa-ātman — O ways are there by which one can
embodiment of nirvāṇa; tvayā — by You; uditaḥ — explained; kīdṛśaḥ — understand in truth that sublime
of what nature; kati — how many; ca — and; aṅgāni — branches; yataḥ yoga?
— by which; tattva — of the truth; avabodhanam — understanding.

54
SB 3.25.30 My dear son, Kapila, after all, I
tad etan me vijānīhi am a woman. It is very difficult
yathāhaṁ manda-dhīr hare for me to understand the
sukhaṁ buddhyeya durbodhaṁ Absolute Truth because my
yoṣā bhavad-anugrahāt intelligence is not very great. But
if You will kindly explain it to me,
tat etat — that same; me — to me; vijānīhi — please explain; yathā — so even though I am not very
that; aham — I; manda — slow; dhīḥ — whose intelligence; hare — O intelligent, I can understand it
my Lord; sukham — easily; buddhyeya — may understand; durbodham and thereby feel transcendental
— very difficult to understand; yoṣā — a woman; bhavat-anugrahāt — by happiness.
Your grace.
SB 3.25.31 Śrī Maitreya said: After hearing
maitreya uvāca the statement of His mother,
viditvārthaṁ kapilo mātur itthaṁ Kapila could understand her
jāta-sneho yatra tanvābhijātaḥ purpose, and He became
tattvāmnāyaṁ yat pravadanti sāṅkhyaṁ compassionate towards her
provāca vai bhakti-vitāna-yogam because of being born of her
body. He described the Sāṅkhya
maitreyaḥ uvāca — Maitreya said; viditvā — having known; artham — system of philosophy, which is a
purpose; kapilaḥ — Lord Kapila; mātuḥ — of His mother; ittham — thus; combination of devotional service
jāta-snehaḥ — became compassionate; yatra — upon her; tanvā — from and mystic realization, as
her body; abhijātaḥ — born; tattva-āmnāyam — truths received by received by disciplic succession.
disciplic succession; yat — which; pravadanti — they call; sāṅkhyam —
Sāṅkhya philosophy; provāca — He described; vai — in fact; bhakti —
devotional service; vitāna — spreading; yogam — mystic yoga.
SB 3.25.32 Lord Kapila said: The senses are
śrī-bhagavān uvāca symbolic representations of the
devānāṁ guṇa-liṅgānām demigods, and their natural
ānuśravika-karmaṇām inclination is to work under the
sattva evaika-manaso direction of the Vedic injunctions.
vṛttiḥ svābhāvikī tu yā As the senses are
animittā bhāgavatī representatives of the demigods,
bhaktiḥ siddher garīyasī so the mind is the representative
of the Supreme Personality of
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; Godhead. The mind’s natural
devānām — of the senses or of the presiding deities of the senses; duty is to serve. When that
guṇa-liṅgānām — which detect sense objects; ānuśravika — according service spirit is engaged in
to scripture; karmaṇām — which work; sattve — unto the mind or unto devotional service to the
the Lord; eva — only; eka-manasaḥ — of a man of undivided mind; vṛttiḥ Personality of Godhead, without
— inclination; svābhāvikī — natural; tu — in fact; yā — which; animittā — any motive, that is far better even
without motive; bhāgavatī — to the Personality of Godhead; bhaktiḥ — than salvation.
devotional service; siddheḥ — than salvation; garīyasī — better.
SB 3.25.33 Bhakti, devotional service,
jarayaty āśu yā kośaṁ dissolves the subtle body of the
nigīrṇam analo yathā living entity without separate
effort, just as fire in the stomach
jarayati — dissolves; āśu — quickly; yā — which; kośam — the subtle digests all that we eat.
body; nigīrṇam — things eaten; analaḥ — fire; yathā — as.
SB 3.25.34 A pure devotee, who is attached
naikātmatāṁ me spṛhayanti kecin to the activities of devotional
mat-pāda-sevābhiratā mad-īhāḥ service and who always engages
ye ’nyonyato bhāgavatāḥ prasajya in the service of My lotus feet,
sabhājayante mama pauruṣāṇi never desires to become one
with Me. Such a devotee, who is
na — never; eka-ātmatām — merging into oneness; me — My; unflinchingly engaged, always
55
spṛhayanti — they desire; kecit — any; mat-pāda-sevā — the service of glorifies My pastimes and
My lotus feet; abhiratāḥ — engaged in; mat-īhāḥ — endeavoring to attain activities.
Me; ye — those who; anyonyataḥ — mutually; bhāgavatāḥ — pure
devotees; prasajya — assembling; sabhājayante — glorify; mama — My;
pauruṣāṇi — glorious activities.

SB 3.25.35 O My mother, My devotees

paśyanti te me rucirāṇy amba santaḥ always see the smiling face of
prasanna-vaktrāruṇa-locanāni My form, with eyes like the rising
rūpāṇi divyāni vara-pradāni morning sun. They like to see My
sākaṁ vācaṁ spṛhaṇīyāṁ vadanti various transcendental forms,
which are all benevolent, and
paśyanti — see; te — they; me — My; rucirāṇi — beautiful; amba — O they also talk favorably with Me.
mother; santaḥ — devotees; prasanna — smiling; vaktra — face; aruṇa
— like the morning sun; locanāni — eyes; rūpāṇi — forms; divyāni —
transcendental; vara-pradāni — benevolent; sākam — with Me; vācam
— words; spṛhaṇīyām — favorable; vadanti — they speak.

SB 3.25.36 Upon seeing the charming forms

tair darśanīyāvayavair udāra- of the Lord, smiling and
vilāsa-hāsekṣita-vāma-sūktaiḥ attractive, and hearing His very
hṛtātmano hṛta-prāṇāṁś ca bhaktir pleasing words, the pure devotee
anicchato me gatim aṇvīṁ prayuṅkte almost loses all other
consciousness. His senses are
taiḥ — by those forms; darśanīya — charming; avayavaiḥ — whose freed from all other
limbs; udāra — exalted; vilāsa — pastimes; hāsa — smiling; īkṣita — engagements, and he becomes
glances; vāma — pleasing; sūktaiḥ — whose delightful words; hṛta — absorbed in devotional service.
captivated; ātmanaḥ — their minds; hṛta — captivated; prāṇān — their Thus in spite of his
senses; ca — and; bhaktiḥ — devotional service; anicchataḥ — unwillingness, he attains
unwilling; me — My; gatim — abode; aṇvīm — subtle; prayuṅkte — liberation without separate
secures. endeavor.

SB 3.25.37 Thus because he is completely

atho vibhūtiṁ mama māyāvinas tām absorbed in thought of Me, the
aiśvaryam aṣṭāṅgam anupravṛttam devotee does not desire even the
śriyaṁ bhāgavatīṁ vāspṛhayanti bhadrāṁ highest benediction obtainable in
parasya me te ’śnuvate tu loke the upper planetary systems,
including Satyaloka. He does not
atho — then; vibhūtim — opulence; mama — of Me; māyāvinaḥ — of the desire the eight material
Lord of māyā; tām — that; aiśvaryam — mystic perfection; aṣṭa-aṅgam perfections obtained from mystic
— consisting of eight parts; anupravṛttam — following; śriyam — yoga, nor does he desire to be
splendor; bhāgavatīm — of the kingdom of God; vā — or; aspṛhayanti — elevated to the kingdom of God.
they do not desire; bhadrām — blissful; parasya — of the Supreme Lord; Yet even without desiring them,
me — of Me; te — those devotees; aśnuvate — enjoy; tu — but; loke — the devotee enjoys, even in this
in this life. life, all the offered benedictions.

SB 3.25.38 The Lord continued: My dear

na karhicin mat-parāḥ śānta-rūpe mother, devotees who receive
naṅkṣyanti no me ’nimiṣo leḍhi hetiḥ such transcendental opulences
yeṣām ahaṁ priya ātmā sutaś ca are never bereft of them; neither
sakhā guruḥ suhṛdo daivam iṣṭam weapons nor the change of time
can destroy such opulences.
na — not; karhicit — ever; mat-parāḥ — My devotees; śānta-rūpe — O Because the devotees accept Me
mother; naṅkṣyanti — will lose; no — not; me — My; animiṣaḥ — time; as their friend, their relative, their
leḍhi — destroys; hetiḥ — weapon; yeṣām — of whom; aham — I; priyaḥ son, preceptor, benefactor and
56
— dear; ātmā — self; sutaḥ — son; ca — and; sakhā — friend; guruḥ — Supreme Deity, they cannot be
preceptor; suhṛdaḥ — benefactor; daivam — Deity; iṣṭam — chosen. deprived of their possessions at
any time.
SB 3.25.39-40 Thus the devotee who worships
imaṁ lokaṁ tathaivāmum Me, the all-pervading Lord of the
ātmānam ubhayāyinam universe, in unflinching
ātmānam anu ye ceha devotional service, gives up all
ye rāyaḥ paśavo gṛhāḥ aspirations to be promoted to
heavenly planets or to become
visṛjya sarvān anyāṁś ca happy in this world with wealth,
mām evaṁ viśvato-mukham children, cattle, home or anything
bhajanty ananyayā bhaktyā in relationship with the body. I
tān mṛtyor atipāraye take him to the other side of birth
and death.
imam — this; lokam — world; tathā — accordingly; eva — certainly;
amum — that world; ātmānam — the subtle body; ubhaya — in both;
ayinam — traveling; ātmānam — the body; anu — in relationship with;
ye — those who; ca — also; iha — in this world; ye — that which; rāyaḥ
— wealth; paśavaḥ — cattle; gṛhāḥ — houses; visṛjya — having given
up; sarvān — all; anyān — other; ca — and; mām — Me; evam — thus;
viśvataḥ-mukham — the all-pervading Lord of the universe; bhajanti —
they worship; ananyayā — unflinching; bhaktyā — by devotional service;
tān — them; mṛtyoḥ — of death; atipāraye — I take to the other side.

SB 3.25.41 The terrible fear of birth and

nānyatra mad bhagavataḥ death can never be forsaken by
pradhāna-puruṣeśvarāt anyone who resorts to any
ātmanaḥ sarva-bhūtānāṁ shelter other than Myself, for I
bhayaṁ tīvraṁ nivartate am the almighty Lord, the
Supreme Personality of
na — not; anyatra — otherwise; mat — than Myself; bhagavataḥ — the Godhead, the original source of
Supreme Personality of Godhead; pradhāna-puruṣa-īśvarāt — the Lord all creation, and also the
of both prakṛti and puruṣa; ātmanaḥ — the soul; sarva-bhūtānām — of Supreme Soul of all souls.
all living beings; bhayam — fear; tīvram — terrible; nivartate — is
forsaken.

SB 3.25.42 It is because of My supremacy

mad-bhayād vāti vāto ’yaṁ that the wind blows, out of fear of
sūryas tapati mad-bhayāt Me; the sun shines out of fear of
varṣatīndro dahaty agnir Me, and the lord of the clouds,
mṛtyuś carati mad-bhayāt Indra, sends forth showers out of
fear of Me. Fire burns out of fear
mat-bhayāt — out of fear of Me; vāti — blows; vātaḥ — wind; ayam — of Me, and death goes about
this; sūryaḥ — the sun; tapati — shines; mat-bhayāt — out of fear of Me; taking its toll out of fear of Me.
varṣati — showers rain; indraḥ — Indra; dahati — burns; agniḥ — fire;
mṛtyuḥ — death; carati — goes; mat-bhayāt — out of fear of Me.

SB 3.25.43 The yogīs, equipped with

jñāna-vairāgya-yuktena transcendental knowledge and
bhakti-yogena yoginaḥ renunciation and engaged in
kṣemāya pāda-mūlaṁ me devotional service for their
praviśanty akuto-bhayam eternal benefit, take shelter of My
lotus feet, and since I am the
jñāna — with knowledge; vairāgya — and renunciation; yuktena — Lord, they are thus eligible to
equipped; bhakti-yogena — by devotional service; yoginaḥ — the yogīs; enter into the kingdom of
57
kṣemāya — for eternal benefit; pāda-mūlam — feet; me — My; Godhead without fear.
praviśanti — take shelter of; akutaḥ-bhayam — without fear.

SB 3.25.44 Therefore persons whose minds

etāvān eva loke ’smin are fixed on the Lord engage in
puṁsāṁ niḥśreyasodayaḥ the intensive practice of
tīvreṇa bhakti-yogena devotional service. That is the
mano mayy arpitaṁ sthiram only means for attainment of the
final perfection of life.
etāvān eva — only so far; loke asmin — in this world; puṁsām — of
men; niḥśreyasa — final perfection of life; udayaḥ — the attainment of;
tīvreṇa — intense; bhakti-yogena — by practice of devotional service;
manaḥ — mind; mayi — in Me; arpitam — fixed; sthiram — steady.

Prayers of the unborn child in the womb SB 3.31.12-21

SB 3.31.12 The human soul says: I take
jantur uvāca shelter of the lotus feet of the
tasyopasannam avituṁ jagad icchayātta- Supreme Personality of
nānā-tanor bhuvi calac-caraṇāravindam Godhead, who appears in His
so ’haṁ vrajāmi śaraṇaṁ hy akuto-bhayaṁ me various eternal forms and walks
yenedṛśī gatir adarśy asato ’nurūpā on the surface of the world. I
take shelter of Him only,
jantuḥ uvāca — the human soul says; tasya — of the Supreme because He can give me relief
Personality of Godhead; upasannam — having approached for from all fear and from Him I have
protection; avitum — to protect; jagat — the universe; icchayā — by His received this condition of life,
own will; ātta-nānā-tanoḥ — who accepts various forms; bhuvi — on the which is just befitting my impious
earth; calat — walking; caraṇa-aravindam — the lotus feet; saḥ aham — activities.
I myself; vrajāmi — go; śaraṇam — unto the shelter; hi — indeed;
akutaḥ-bhayam — giving relief from all fear; me — for me; yena — by
whom; īdṛśī — such; gatiḥ — condition of life; adarśi — was considered;
asataḥ — impious; anurūpā — befitting.
SB 3.31.13 I, the pure soul, appearing now
yas tv atra baddha iva karmabhir āvṛtātmā bound by my activities, am lying
bhūtendriyāśayamayīm avalambya māyām in the womb of my mother by the
āste viśuddham avikāram akhaṇḍa-bodham arrangement of māyā. I offer my
ātapyamāna-hṛdaye ’vasitaṁ namāmi respectful obeisances unto Him
who is also here with me but
yaḥ — who; tu — also; atra — here; baddhaḥ — bound; iva — as if; who is unaffected and
karmabhiḥ — by activities; āvṛta — covered; ātmā — the pure soul; changeless. He is unlimited, but
bhūta — the gross elements; indriya — the senses; āśaya — the mind; He is perceived in the repentant
mayīm — consisting of; avalambya — having fallen; māyām — into heart. To Him I offer my
māyā; āste — remains; viśuddham — completely pure; avikāram — respectful obeisances.
without change; akhaṇḍa-bodham — possessed of unlimited knowledge;
ātapyamāna — repentant; hṛdaye — in the heart; avasitam — residing;
namāmi — I offer my respectful obeisances.

SB 3.31.14 I am separated from the

yaḥ pañca-bhūta-racite rahitaḥ śarīre Supreme Lord because of my
cchanno ’yathendriya-guṇārtha-cid-ātmako ’ham being in this material body,
tenāvikuṇṭha-mahimānam ṛṣiṁ tam enaṁ which is made of five elements,
vande paraṁ prakṛti-pūruṣayoḥ pumāṁsam and therefore my qualities and
senses are being misused,
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yaḥ — who; pañca-bhūta — five gross elements; racite — made of; although I am essentially
rahitaḥ — separated; śarīre — in the material body; channaḥ — covered; spiritual. Because the Supreme
ayathā — unfitly; indriya — senses; guṇa — qualities; artha — objects of Personality of Godhead is
senses; cit — ego; ātmakaḥ — consisting of; aham — I; tena — by a transcendental to material nature
material body; avikuṇṭha-mahimānam — whose glories are unobscured; and the living entities, because
ṛṣim — all-knowing; tam — that; enam — unto Him; vande — I offer He is devoid of such a material
obeisances; param — transcendental; prakṛti — to material nature; body, and because He is always
pūruṣayoḥ — to the living entities; pumāṁsam — unto the Supreme glorious in His spiritual qualities,
Personality of Godhead. I offer my obeisances unto Him.

SB 3.31.15 The human soul further prays:

yan-māyayoru-guṇa-karma-nibandhane ’smin The living entity is put under the
sāṁsārike pathi caraṁs tad-abhiśrameṇa influence of material nature and
naṣṭa-smṛtiḥ punar ayaṁ pravṛṇīta lokaṁ continues a hard struggle for
yuktyā kayā mahad-anugraham antareṇa existence on the path of
repeated birth and death. This
yat — of the Lord; māyayā — by the māyā; uru-guṇa — arising from the conditional life is due to his
great modes; karma — activities; nibandhane — with bonds; asmin — forgetfulness of his relationship
this; sāṁsārike — of repeated birth and death; pathi — on the path; with the Supreme Personality of
caran — wandering; tat — of him; abhiśrameṇa — with great pains; Godhead. Therefore, without the
naṣṭa — lost; smṛtiḥ — memory; punaḥ — again; ayam — this living Lord’s mercy, how can he again
entity; pravṛṇīta — may realize; lokam — his true nature; yuktyā kayā — engage in the transcendental
by what means; mahat-anugraham — the mercy of the Lord; antareṇa — loving service of the Lord?
without.

SB 3.31.16 No one other than the Supreme

jñānaṁ yad etad adadhāt katamaḥ sa devas Personality of Godhead, as the
trai-kālikaṁ sthira-careṣv anuvartitāṁśaḥ localized Paramātmā, the partial
taṁ jīva-karma-padavīm anuvartamānās representation of the Lord, is
tāpa-trayopaśamanāya vayaṁ bhajema directing all inanimate and
animate objects. He is present in
jñānam — knowledge; yat — which; etat — this; adadhāt — gave; the three phases of time — past,
katamaḥ — who other than; saḥ — that; devaḥ — the Personality of present and future. Therefore,
Godhead; trai-kālikam — of the three phases of time; sthira-careṣu — in the conditioned soul is engaged
the inanimate and animate objects; anuvartita — dwelling; aṁśaḥ — His in different activities by His
partial representation; tam — unto Him; jīva — of the jīva souls; karma- direction, and in order to get free
padavīm — the path of fruitive activities; anuvartamānāḥ — who are from the threefold miseries of
pursuing; tāpa-traya — from the threefold miseries; upaśamanāya — for this conditional life, we have to
getting free; vayam — we; bhajema — must surrender. surrender unto Him only.

SB 3.31.17 Fallen into a pool of blood, stool

dehy anya-deha-vivare jaṭharāgnināsṛg- and urine within the abdomen of
viṇ-mūtra-kūpa-patito bhṛśa-tapta-dehaḥ his mother, his own body
icchann ito vivasituṁ gaṇayan sva-māsān scorched by the mother’s gastric
nirvāsyate kṛpaṇa-dhīr bhagavan kadā nu fire, the embodied soul, anxious
to get out, counts his months
dehī — the embodied soul; anya-deha — of another body; vivare — in and prays, “O my Lord, when
the abdomen; jaṭhara — of the stomach; agninā — by the fire; asṛk — of shall I, a wretched soul, be
blood; viṭ — stool; mūtra — and urine; kūpa — in a pool; patitaḥ — fallen; released from this confinement?”
bhṛśa — strongly; tapta — scorched; dehaḥ — his body; icchan —
desiring; itaḥ — from that place; vivasitum — to get out; gaṇayan —
counting; svamāsān — his months; nirvāsyate — will be released;
kṛpaṇa-dhīḥ — person of miserly intelligence; bhagavan — O Lord; kadā
— when; nu — indeed.

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SB 3.31.18 My dear Lord, by Your causeless
yenedṛśīṁ gatim asau daśa-māsya īśa mercy I am awakened to
saṅgrāhitaḥ puru-dayena bhavādṛśena consciousness, although I am
svenaiva tuṣyatu kṛtena sa dīna-nāthaḥ only ten months old. For this
ko nāma tat-prati vināñjalim asya kuryāt causeless mercy of the Supreme
Personality of Godhead, the
yena — by whom (the Lord); īdṛśīm — such; gatim — a condition; asau friend of all fallen souls, there is
— that person (myself); daśa-māsyaḥ — ten months old; īśa — O Lord; no way to express my gratitude
saṅgrāhitaḥ — was made to accept; puru-dayena — very merciful; but to pray with folded hands.
bhavādṛśena — incomparable; svena — own; eva — alone; tuṣyatu —
may He be pleased; kṛtena — with His act; saḥ — that; dīna-nāthaḥ —
refuge of the fallen souls; kaḥ — who; nāma — indeed; tat — that mercy;
prati — in return; vinā — except with; añjalim — folded hands; asya — of
the Lord; kuryāt — can repay.

SB 3.31.19 The living entity in another type

paśyaty ayaṁ dhiṣaṇayā nanu sapta-vadhriḥ of body sees only by instinct; he
śārīrake dama-śarīry aparaḥ sva-dehe knows only the agreeable and
yat-sṛṣṭayāsaṁ tam ahaṁ puruṣaṁ purāṇaṁ disagreeable sense perceptions
paśye bahir hṛdi ca caityam iva pratītam of that particular body. But I have
a body in which I can control my
paśyati — sees; ayam — this living entity; dhiṣaṇayā — with intelligence; senses and can understand my
nanu — only; sapta-vadhriḥ — bound by the seven layers of material destination; therefore, I offer my
coverings; śārīrake — agreeable and disagreeable sense perceptions; respectful obeisances to the
dama-śarīrī — having a body for self-control; aparaḥ — another; sva- Supreme Personality of
dehe — in his body; yat — by the Supreme Lord; sṛṣṭayā — endowed; Godhead, by whom I have been
āsam — was; tam — Him; aham — I; puruṣam — person; purāṇam — blessed with this body and by
oldest; paśye — see; bahiḥ — outside; hṛdi — in the heart; ca — and; whose grace I can see Him
caityam — the source of the ego; iva — indeed; pratītam — recognized. within and without.

SB 3.31.20 Therefore, my Lord, although I

so ’haṁ vasann api vibho bahu-duḥkha-vāsaṁ am living in a terrible condition, I
garbhān na nirjigamiṣe bahir andha-kūpe do not wish to depart from my
yatropayātam upasarpati deva-māyā mother’s abdomen to fall again
mithyā matir yad-anu saṁsṛti-cakram etat into the blind well of materialistic
life. Your external energy, called
saḥ aham — I myself; vasan — living; api — although; vibho — O Lord; deva-māyā, at once captures the
bahu-duḥkha — with many miseries; vāsam — in a condition; garbhāt — newly born child, and
from the abdomen; na — not; nirjigamiṣe — I wish to depart; bahiḥ — immediately false identification,
outside; andha-kūpe — in the blind well; yatra — where; upayātam — which is the beginning of the
one who goes there; upasarpati — she captures; deva-māyā — the cycle of continual birth and
external energy of the Lord; mithyā — false; matiḥ — identification; yat — death, begins.
which māyā; anu — according to; saṁsṛti — of continual birth and death;
cakram — cycle; etat — this.

SB 3.31.21 Therefore, without being agitated

tasmād ahaṁ vigata-viklava uddhariṣya any more, I shall deliver myself
ātmānam āśu tamasaḥ suhṛdātmanaiva from the darkness of nescience
bhūyo yathā vyasanam etad aneka-randhraṁ with the help of my friend, clear
mā me bhaviṣyad upasādita-viṣṇu-pādaḥ consciousness. Simply by
keeping the lotus feet of Lord
tasmāt — therefore; aham — I; vigata — ceased; viklavaḥ — agitation; Viṣṇu in my mind, I shall be
uddhariṣye — shall deliver; ātmānam — myself; āśu — quickly; tamasaḥ saved from entering into the
— from the darkness; suhṛdā ātmanā — with friendly intelligence; eva — wombs of many mothers for
indeed; bhūyaḥ — again; yathā — so that; vyasanam — plight; etat — repeated birth and death.
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this; aneka-randhram — entering many wombs; mā — not; me — my;
bhaviṣyat — may occur; upasādita — placed (in my mind); viṣṇu-pādaḥ
— the lotus feet of Lord Viṣṇu.

Prayers By Devahuti SB 3.33.2-8

SB 3.33.2 Devahūti said: Brahmā is said to
devahūtir uvāca be unborn because he takes birth
athāpy ajo ’ntaḥ-salile śayānaṁ from the lotus flower which grows
bhūtendriyārthātma-mayaṁ vapus te from Your abdomen while You lie
guṇa-pravāhaṁ sad-aśeṣa-bījaṁ in the ocean at the bottom of the
dadhyau svayaṁ yaj-jaṭharābja-jātaḥ universe. But even Brahmā simply
meditated upon You, whose body
devahūtiḥ uvāca — Devahūti said; atha api — moreover; ajaḥ — Lord is the source of unlimited
Brahmā; antaḥ-salile — in the water; śayānam — lying; bhūta — the universes.
material elements; indriya — the senses; artha — the sense objects;
ātma — the mind; mayam — pervaded by; vapuḥ — body; te — Your;
guṇa-pravāham — the source of the stream of the three modes of
material nature; sat — manifest; aśeṣa — of all; bījam — the seed;
dadhyau — meditated upon; svayam — himself; yat — of whom;
jaṭhara — from the abdomen; abja — from the lotus flower; jātaḥ —
born.

SB 3.33.3 My dear Lord, although personally

sa eva viśvasya bhavān vidhatte You have nothing to do, You have
guṇa-pravāheṇa vibhakta-vīryaḥ distributed Your energies in the
sargādy anīho ’vitathābhisandhir interactions of the material modes
ātmeśvaro ’tarkya-sahasra-śaktiḥ of nature, and for that reason the
creation, maintenance and
saḥ — that very person; eva — certainly; viśvasya — of the universe; dissolution of the cosmic
bhavān — You; vidhatte — carry on; guṇa-pravāheṇa — by the manifestation take place. My dear
interaction of the modes; vibhakta — divided; vīryaḥ — Your energies; Lord, You are self-determined and
sarga-ādi — the creation and so on; anīhaḥ — the nondoer; avitatha — are the Supreme Personality of
not futile; abhisandhiḥ — Your determination; ātma-īśvaraḥ — the Lord Godhead for all living entities. For
of all living entities; atarkya — inconceivable; sahasra — thousands; them You created this material
śaktiḥ — possessing energies. manifestation, and although You
are one, Your diverse energies can
act multifariously. This is
inconceivable to us.
SB 3.33.4 As the Supreme Personality of
sa tvaṁ bhṛto me jaṭhareṇa nātha Godhead, You have taken birth
kathaṁ nu yasyodara etad āsīt from my abdomen. O my Lord,
viśvaṁ yugānte vaṭa-patra ekaḥ how is that possible for the
śete sma māyā-śiśur aṅghri-pānaḥ supreme one, who has in His belly
all the cosmic manifestation? The
saḥ — that very person; tvam — You; bhṛtaḥ — took birth; me answer is that it is possible, for at
jaṭhareṇa — by my abdomen; nātha — O my Lord; katham — how; nu the end of the millennium You lie
— then; yasya — of whom; udare — in the belly; etat — this; āsīt — did down on a leaf of a banyan tree,
rest; viśvam — universe; yuga-ante — at the end of the millennium; and just like a small baby, You lick
vaṭa-patre — on the leaf of a banyan tree; ekaḥ — alone; śete sma — the toe of Your lotus foot.
You lay down; māyā — possessing inconceivable powers; śiśuḥ — a
baby; aṅghri — Your toe; pānaḥ — licking.

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SB 3.33.5 My dear Lord, You have assumed
tvaṁ deha-tantraḥ praśamāya pāpmanāṁ this body in order to diminish the
nideśa-bhājāṁ ca vibho vibhūtaye sinful activities of the fallen and to
yathāvatārās tava sūkarādayas enrich their knowledge in devotion
tathāyam apy ātma-pathopalabdhaye and liberation. Since these sinful
people are dependent on Your
tvam — You; deha — this body; tantraḥ — have assumed; praśamāya direction, by Your own will You
— for the diminution; pāpmanām — of sinful activities; nideśa-bhājām assume incarnations as a boar and
— of instructions in devotion; ca — and; vibho — O my Lord; vibhūtaye as other forms. Similarly, You have
— for the expansion; yathā — as; avatārāḥ — incarnations; tava — appeared in order to distribute
Your; sūkara-ādayaḥ — the boar and other forms; tathā — so; ayam — transcendental knowledge to Your
this incarnation of Kapila; api — surely; ātma-patha — the path of self- dependents.
realization; upalabdhaye — in order to reveal.

SB 3.33.6 To say nothing of the spiritual

yan-nāmadheya-śravaṇānukīrtanād advancement of persons who see
yat-prahvaṇād yat-smaraṇād api kvacit the Supreme Person face to face,
śvādo ’pi sadyaḥ savanāya kalpate even a person born in a family of
kutaḥ punas te bhagavan nu darśanāt dog-eaters immediately becomes
eligible to perform Vedic sacrifices
yat — of whom (the Supreme Personality of Godhead); nāmadheya — if he once utters the holy name of
the name; śravaṇa — hearing; anukīrtanāt — by chanting; yat — to the Supreme Personality of
whom; prahvaṇāt — by offering obeisances; yat — whom; smaraṇāt — Godhead or chants about Him,
by remembering; api — even; kvacit — at any time; śva-adaḥ — a dog- hears about His pastimes, offers
eater; api — even; sadyaḥ — immediately; savanāya — for performing Him obeisances or even
Vedic sacrifices; kalpate — becomes eligible; kutaḥ — what to speak remembers Him.
of; punaḥ — again; te — You; bhagavan — O Supreme Personality of
Godhead; nu — then; darśanāt — by seeing face to face.

SB 3.33.7 Oh, how glorious are they whose

aho bata śva-paco ’to garīyān tongues are chanting Your holy
yaj-jihvāgre vartate nāma tubhyam name! Even if born in the families
tepus tapas te juhuvuḥ sasnur āryā of dog-eaters, such persons are
brahmānūcur nāma gṛṇanti ye te worshipable. Persons who chant
the holy name of Your Lordship
aho bata — oh, how glorious; śva-pacaḥ — a dog-eater; ataḥ — must have executed all kinds of
hence; garīyān — worshipable; yat — of whom; jihvā-agre — on the tip austerities and fire sacrifices and
of the tongue; vartate — is; nāma — the holy name; tubhyam — unto achieved all the good manners of
You; tepuḥ tapaḥ — practiced austerities; te — they; juhuvuḥ — the Āryans. To be chanting the
executed fire sacrifices; sasnuḥ — took bath in the sacred rivers; āryāḥ holy name of Your Lordship, they
— Āryans; brahma anūcuḥ — studied the Vedas; nāma — the holy must have bathed at holy places of
name; gṛṇanti — accept; ye — they who; te — Your. pilgrimage, studied the Vedas and
fulfilled everything required.
SB 3.33.8 I believe, my Lord, that You are
Lord Viṣṇu Himself under the
taṁ tvām ahaṁ brahma paraṁ pumāṁsaṁ
name of Kapila, and You are the
pratyak-srotasy ātmani saṁvibhāvyam
Supreme Personality of Godhead,
sva-tejasā dhvasta-guṇa-pravāhaṁ
the Supreme Brahman! The saints
vande viṣṇuṁ kapilaṁ veda-garbham
and sages, being freed from all the
disturbances of the senses and
tam — unto Him; tvām — You; aham — I; brahma — Brahman; param
mind, meditate upon You, for by
— supreme; pumāṁsam — the Supreme Personality of Godhead;
Your mercy only can one become
pratyak-srotasi — turned inwards; ātmani — in the mind;
free from the clutches of the three
saṁvibhāvyam — meditated upon, perceived; sva-tejasā — by Your
modes of material nature. At the
own potency; dhvasta — vanished; guṇa-pravāham — the influence of
time of dissolution, all the Vedas
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the modes of material nature; vande — I offer obeisances; viṣṇum — are sustained in You only.
unto Lord Viṣṇu; kapilam — named Kapila; veda-garbham — the
repository of the Vedas.
Prayers by Dhruva SB 4.9.6-17
SB 4.9.6
dhruva uvāca
yo ’ntaḥ praviśya mama vācam imāṁ prasuptāṁ
sañjīvayaty akhila-śakti-dharaḥ sva-dhāmnā
anyāṁś ca hasta-caraṇa-śravaṇa-tvag-ādīn
prāṇān namo bhagavate puruṣāya tubhyam
dhruvaḥ uvāca — Dhruva Mahārāja said; yaḥ — the Supreme Lord You.
who; antaḥ — within; praviśya — entering; mama — my; vācam —
words; imām — all these; prasuptām — which are all inactive or
dead; sañjīvayati — rejuvenates; akhila — universal; śakti —
energy; dharaḥ — possessing; sva-dhāmnā — by His internal
potency; anyān ca — other limbs also; hasta — like hands; caraṇa
— legs; śravaṇa — ears; tvak — skin; ādīn — and so on; prāṇān —
life force; namaḥ — let me offer my obeisances; bhagavate — unto
the Supreme Personality of Godhead; puruṣāya — the Supreme
Person; tubhyam — unto You.
SB 4.9.7
ekas tvam eva bhagavann idam ātma-śaktyā
māyākhyayoru-guṇayā mahad-ādy-aśeṣam
sṛṣṭvānuviśya puruṣas tad-asad-guṇeṣu
nāneva dāruṣu vibhāvasuvad vibhāsi
ekaḥ — one; tvam — you; eva — certainly; bhagavan — O my
Lord; idam — this material world; ātma-śaktyā — by Your own
potency; māyā-ākhyayā — of the name māyā; uru — greatly
powerful; guṇayā — consisting of the modes of nature; mahat-ādi
— the mahat-tattva, etc.; aśeṣam — unlimited; sṛṣṭvā — after
creating; anuviśya — then after entering; puruṣaḥ — the
Supersoul; tat — of māyā; asat-guṇeṣu — into the temporarily
manifested qualities; nānā — variously; iva — as if; dāruṣu — into
pieces of wood; vibhāvasu-vat — just like fire; vibhāsi — You
appear.
SB 4.9.8
tvad-dattayā vayunayedam acaṣṭa viśvaṁ
supta-prabuddha iva nātha bhavat-prapannaḥ
tasyāpavargya-śaraṇaṁ tava pāda-mūlaṁ
vismaryate kṛta-vidā katham ārta-bandho
tvat-dattayā — given by You; vayunayā — by knowledge; idam —
this; acaṣṭa — could see; viśvam — whole universe; supta-
prabuddhaḥ — a man rising from sleep; iva — like; nātha — O my
Lord; bhavat-prapannaḥ — Lord Brahmā, who is surrendered unto
You; tasya — his; āpavargya — of persons desiring liberation;
śaraṇam — the shelter; tava — Your; pāda-mūlam — lotus feet;
Dhruva Mahārāja said: My dear Lord,
You are all-powerful. After entering
within me, You have enlivened all my
sleeping senses — my hands, legs,
ears, touch sensation, life force and
especially my power of speech. Let me
offer my respectful obeisances unto
My Lord, You are the supreme one,
but by Your different energies You
appear differently in the spiritual and
material worlds. You create the total
energy of the material world by Your
external potency, and after creation
You enter within the material world as
the Supersoul. You are the Supreme
Person, and through the temporary
modes of material nature You create
varieties of manifestation, just as fire,
entering into wood of different shapes,
burns brilliantly in different varieties.
O my master, Lord Brahmā is fully
surrendered unto You. In the
beginning You gave him knowledge,
and thus he could see and understand
the entire universe, just as a person
awakens from sleep and visualizes his
immediate duties. You are the only
shelter of all persons who desire
liberation, and You are the friend of all
who are distressed. How, therefore,
can a learned person who has perfect
knowledge ever forget You?
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vismaryate — can be forgotten; kṛta-vidā — by a learned person;
katham — how; ārta-bandho — O friend of the distressed.

SB 4.9.9 Persons who worship You simply for

nūnaṁ vimuṣṭa-matayas tava māyayā te
ye tvāṁ bhavāpyaya-vimokṣaṇam anya-hetoḥ
arcanti kalpaka-taruṁ kuṇapopabhogyam
icchanti yat sparśajaṁ niraye ’pi nṝṇām
nūnam — certainly; vimuṣṭa-matayaḥ — those who have lost their
right intelligence; tava — Your; māyayā — by the influence of the
illusory energy; te — they; ye — who; tvām — You; bhava — from
birth; apyaya — and death; vimokṣaṇam — the cause of liberation;
anya-hetoḥ — for other purposes; arcanti — worship; kalpaka-
tarum — who are like the desire tree; kuṇapa — of this dead body;
upabhogyam — sense gratification; icchanti — they desire; yat —
that which; sparśa-jam — derived by touch sensation; niraye — in
hell; api — even; nṝṇām — for persons.
the sense gratification of this bag of
skin are certainly influenced by Your
illusory energy. In spite of having You,
who are like a desire tree and are the
cause of liberation from birth and
death, foolish persons, such as me,
desire benedictions from You for
sense gratification, which is available
even for those who live in hellish
conditions.

SB 4.9.10 My Lord, the transcendental bliss

yā nirvṛtis tanu-bhṛtāṁ tava pāda-padma-
dhyānād bhavaj-jana-kathā-śravaṇena vā syāt
sā brahmaṇi sva-mahimany api nātha mā bhūt
kiṁ tv antakāsi-lulitāt patatāṁ vimānāt
yā — that which; nirvṛtiḥ — bliss; tanu-bhṛtām — of the embodied;
tava — Your; pāda-padma — lotus feet; dhyānāt — from
meditating upon; bhavat-jana — from Your intimate devotees;
kathā — topics; śravaṇena — by hearing; vā — or; syāt — comes
into being; sā — that bliss; brahmaṇi — in the impersonal
Brahman; sva-mahimani — Your own magnificence; api — even;
nātha — O Lord; mā — never; bhūt — exists; kim — what to speak
of; tu — then; antaka-asi — by the sword of death; lulitāt — being
destroyed; patatām — of those who fall down; vimānāt — from
their airplanes.
SB 4.9.11
bhaktiṁ muhuḥ pravahatāṁ tvayi me prasaṅgo
bhūyād ananta mahatām amalāśayānām
yenāñjasolbaṇam uru-vyasanaṁ bhavābdhiṁ
neṣye bhavad-guṇa-kathāmṛta-pāna-mattaḥ
bhaktim — devotional service; muhuḥ — constantly; pravahatām
— of those who perform; tvayi — unto You; me — my; prasaṅgaḥ
— intimate association; bhūyāt — may it become; ananta — O
unlimited; mahatām — of the great devotees; amala-āśayānām —
whose hearts are freed from material contamination; yena — by
which; añjasā — easily; ulbaṇam — terrible; uru — great;
vyasanam — full of dangers; bhava-abdhim — the ocean of
material existence; neṣye — I shall cross; bhavat — Your; guṇa —
transcendental qualities; kathā — pastimes; amṛta — nectar,
eternal; pāna — by drinking; mattaḥ — mad.
derived from meditating upon Your
lotus feet or hearing about Your glories
from pure devotees is so unlimited that
it is far beyond the stage of
brahmānanda, wherein one thinks
himself merged in the impersonal
Brahman as one with the Supreme.
Since brahmānanda is also defeated
by the transcendental bliss derived
from devotional service, then what to
speak of the temporary blissfulness of
elevating oneself to the heavenly
planets, which is ended by the
separating sword of time? Although
one may be elevated to the heavenly
planets, he falls down in due course of
time.
Dhruva Mahārāja continued: O
unlimited Lord, kindly bless me so that
I may associate with great devotees
who engage in Your transcendental
loving service constantly, as the waves
of a river constantly flow. Such
transcendental devotees are
completely situated in an
uncontaminated state of life. By the
process of devotional service I shall
surely be able to cross the nescient
ocean of material existence, which is
filled with the waves of blazing, firelike
dangers. It will be very easy for me, for
I am becoming mad to hear about
Your transcendental qualities and
pastimes, which are eternally existent.

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SB 4.9.12
te na smaranty atitarāṁ priyam īśa martyaṁ
ye cānv adaḥ suta-suhṛd-gṛha-vitta-dārāḥ
ye tv abja-nābha bhavadīya-padāravinda-
saugandhya-lubdha-hṛdayeṣu kṛta-prasaṅgāḥ
te — they; na — never; smaranti — remember; atitarām — highly;
priyam — dear; īśa — O Lord; martyam — material body; ye —
they who; ca — also; anu — in relationship with; adaḥ — that; suta
— sons; suhṛt — friends; gṛha — home; vitta — wealth; dārāḥ —
and wife; ye — those who; tu — then; abja-nābha — O Lord who
have a lotus navel; bhavadīya — of Your; pada-aravinda — lotus
feet; saugandhya — the fragrance; lubdha — have achieved;
hṛdayeṣu — with devotees whose hearts; kṛta-prasaṅgāḥ — have
association.
SB 4.9.13
tiryaṅ-naga-dvija-sarīsṛpa-deva-daitya-
martyādibhiḥ paricitaṁ sad-asad-viśeṣam
rūpaṁ sthaviṣṭham aja te mahad-ādy-anekaṁ
nātaḥ paraṁ parama vedmi na yatra vādaḥ
tiryak — by animals; naga — trees; dvija — birds; sarīsṛpa —
reptiles; deva — demigods; daitya — demons; martya-ādibhiḥ —
by men, etc.; paricitam — pervaded; sat-asat-viśeṣam — with
varieties manifest and unmanifest; rūpam — form; sthaviṣṭham —
gross universal; aja — O Unborn; te — Your; mahat-ādi — caused
by the total material energy, etc.; anekam — various causes; na —
not; ataḥ — from this; param — transcendental; parama — O
Supreme; vedmi — I know; na — not; yatra — where; vādaḥ —
various arguments.
SB 4.9.14
kalpānta etad akhilaṁ jaṭhareṇa gṛhṇan
śete pumān sva-dṛg ananta-sakhas tad-aṅke
yan-nābhi-sindhu-ruha-kāñcana-loka-padma-
garbhe dyumān bhagavate praṇato ’smi tasmai
kalpa-ante — at the end of the millennium; etat — this universe;
akhilam — all; jaṭhareṇa — within the belly; gṛhṇan — withdrawing;
śete — lies down; pumān — the Supreme Person; sva-dṛk —
looking upon Himself; ananta — the unlimited being Śeṣa; sakhaḥ
— accompanied by; tat-aṅke — on His lap; yat — from whose;
nābhi — navel; sindhu — ocean; ruha — sprouted; kāñcana —
golden; loka — planet; padma — of the lotus; garbhe — on the
whorl; dyumān — Lord Brahmā; bhagavate — unto the Supreme
Personality of Godhead; praṇataḥ — offering obeisances; asmi — I
am; tasmai — unto Him.
SB 4.9.15
tvaṁ nitya-mukta-pariśuddha-vibuddha ātmā
kūṭa-stha ādi-puruṣo bhagavāṁs try-adhīśaḥ
yad-buddhy-avasthitim akhaṇḍitayā sva-dṛṣṭyā
draṣṭā sthitāv adhimakho vyatirikta āsse
O Lord who have a lotus navel, if a
person happens to associate with a
devotee whose heart always hankers
after Your lotus feet, seeking always
their fragrance, he is never attached to
the material body or, in a bodily
relationship, to offspring, friends,
home, wealth and wife, which are very,
very dear to materialistic persons.
Indeed, he does not care for them.
My dear Lord, O Supreme Unborn, I
know that the different varieties of
living entities, such as animals, trees,
birds, reptiles, demigods and human
beings, are spread throughout the
universe, which is caused by the total
material energy, and I know that they
are sometimes manifest and
sometimes unmanifest; but I have
never experienced the supreme form I
behold as I see You now. Now all
kinds of methods of theorizing have
come to an end.
My dear Lord, at the end of each
millennium the Supreme Personality of
Godhead Garbhodakaśāyī Viṣṇu
dissolves everything manifested within
the universe into His belly. He lies
down on the lap of Śeṣa Nāga, from
His navel sprouts a golden lotus flower
on a stem, and on that lotus Lord
Brahmā is created. I can understand
that You are the same Supreme
Godhead. I therefore offer my
respectful obeisances unto You.
My Lord, by Your unbroken
transcendental glance You are the
supreme witness of all stages of
intellectual activities. You are eternally
liberated, Your existence is situated in
pure goodness, and You are existent
65
tvam — You; nitya — eternally; mukta — liberated; pariśuddha — in the Supersoul without change. You
uncontaminated; vibuddhaḥ — full of knowledge; ātmā — the are the original Personality of
Supreme Soul; kūṭa-sthaḥ — changeless; ādi — original; puruṣaḥ Godhead, full with six opulences, and
— person; bhagavān — the Lord, full with six opulences; tri- You are eternally the master of the
adhīśaḥ — master of the three modes; yat — whence; buddhi — of three modes of material nature. Thus,
intellectual activities; avasthitim — all stages; akhaṇḍitayā — You are always different from the
unbroken; sva-dṛṣṭyā — by transcendental vision; draṣṭā — You ordinary living entities. As Lord Viṣṇu,
witness; sthitau — for maintaining (the universe); adhimakhaḥ — You maintain all the affairs of the
enjoyer of the results of all sacrifices; vyatiriktaḥ — differently; āsse entire universe, and yet You stand
— You are situated. aloof and are the enjoyer of the results
of all sacrifices.
SB 4.9.16 My dear Lord, in Your impersonal
yasmin viruddha-gatayo hy aniśaṁ patanti manifestation of Brahman there are
vidyādayo vividha-śaktaya ānupūrvyāt always two opposing elements —
tad brahma viśva-bhavam ekam anantam ādyam knowledge and ignorance. Your multi-
ānanda-mātram avikāram ahaṁ prapadye energies are continually manifest, but
the impersonal Brahman, which is
yasmin — in whom; viruddha-gatayaḥ — of opposite character; hi undivided, original, changeless,
— certainly; aniśam — always; patanti — are manifest; vidyā- unlimited and blissful, is the cause of
ādayaḥ — knowledge and ignorance, etc.; vividha — various; the material manifestation. Because
śaktayaḥ — energies; ānupūrvyāt — continually; tat — that; You are the same impersonal
brahma — Brahman; viśva-bhavam — the cause of material Brahman, I offer my respectful
creation; ekam — one; anantam — unlimited; ādyam — original; obeisances unto You.
ānanda-mātram — simply blissful; avikāram — changeless; aham
— I; prapadye — offer my obeisances.
SB 4.9.17 My Lord, O Supreme Lord, You are the
satyāśiṣo hi bhagavaṁs tava pāda-padmam supreme personified form of all
āśīs tathānubhajataḥ puruṣārtha-mūrteḥ benediction. Therefore, for one who
apy evam arya bhagavān paripāti dīnān abides in Your devotional service with
vāśreva vatsakam anugraha-kātaro ’smān no other desire, worshiping Your lotus
feet is better than becoming king and
satya — real; āśiṣaḥ — compared with other benedictions; hi — lording it over a kingdom. That is the
certainly; bhagavan — my Lord; tava — Your; pāda-padmam — benediction of worshiping Your lotus
lotus feet; āśīḥ — benediction; tathā — in that way; anubhajataḥ — feet. To ignorant devotees like me,
for the devotees; puruṣa-artha — of the real goal of life; mūrteḥ — You are the causelessly merciful
the personification; api — although; evam — thus; arya — O Lord; maintainer, just like a cow, who takes
bhagavān — the Personality of Godhead; paripāti — maintains; care of the newly born calf by
dīnān — the poor in heart; vāśrā — a cow; iva — like; vatsakam — supplying milk and giving it protection
unto the calf; anugraha — to bestow mercy; kātaraḥ — eager; from attack.
asmān — upon me.

Prayers by Maharaja Prthu SB 4.20.23-31

SB 4.20.23 My dear Lord, You are the best of the
pṛthur uvāca demigods who can offer benedictions.
varān vibho tvad varadeśvarād budhaḥ Why, therefore, should any learned
kathaṁ vṛṇīte guṇa-vikriyātmanām person ask You for benedictions meant
ye nārakāṇām api santi dehināṁ for living entities bewildered by the
tān īśa kaivalya-pate vṛṇe na ca modes of nature? Such benedictions
are available automatically, even in the
pṛthuḥ uvāca — Pṛthu Mahārāja said; varān — benedictions; vibho lives of living entities suffering in hellish
— my dear Supreme Lord; tvat — from You; vara-da-īśvarāt — conditions. My dear Lord, You can
from the Supreme Personality of Godhead, the highest of the certainly bestow merging into Your
bestowers of benedictions; budhaḥ — a learned person; katham existence, but I do not wish to have
66
— how; vṛṇīte — could ask for; guṇa-vikriyā — bewildered by the such a benediction.
modes of material nature; ātmanām — of the living entities; ye —
which; nārakāṇām — of the living entities living in hell; api — also;
santi — exist; dehinām — of the embodied; tān — all those; īśa —
O Supreme Lord; kaivalya-pate — O bestower of merging in the
existence of the Lord; vṛṇe — I ask for; na — not; ca — also.

SB 4.20.24 My dear Lord, I therefore do not wish to

na kāmaye nātha tad apy ahaṁ kvacin have the benediction of merging into
na yatra yuṣmac-caraṇāmbujāsavaḥ Your existence, a benediction in which
mahattamāntar-hṛdayān mukha-cyuto there is no existence of the nectarean
vidhatsva karṇāyutam eṣa me varaḥ beverage of Your lotus feet. I want the
benediction of at least one million ears,
na — not; kāmaye — do I desire; nātha — O master; tat — that; for thus I may be able to hear about the
api — even; aham — I; kvacit — at any time; na — not; yatra — glories of Your lotus feet from the
where; yuṣmat — Your; caraṇa-ambuja — of the lotus feet; mouths of Your pure devotees.
āsavaḥ — the nectarean beverage; mahat-tama — of the great
devotees; antaḥ-hṛdayāt — from the core of the heart; mukha —
from the mouths; cyutaḥ — being delivered; vidhatsva — give;
karṇa — ears; ayutam — one million; eṣaḥ — this; me — my;
varaḥ — benediction.
SB 4.20.25 My dear Lord, You are glorified by the
sa uttamaśloka mahan-mukha-cyuto selected verses uttered by great
bhavat-padāmbhoja-sudhā kaṇānilaḥ personalities. Such glorification of Your
smṛtiṁ punar vismṛta-tattva-vartmanāṁ lotus feet is just like saffron particles.
kuyogināṁ no vitaraty alaṁ varaiḥ When the transcendental vibration from
the mouths of great devotees carries
saḥ — that; uttama-śloka — O Lord, who are praised by selected the aroma of the saffron dust of Your
verses; mahat — of great devotees; mukha-cyutaḥ — delivered lotus feet, the forgetful living entity
from the mouths; bhavat — Your; pada-ambhoja — from the lotus gradually remembers his eternal
feet; sudhā — of nectar; kaṇa — particles; anilaḥ — soothing relationship with You. Devotees thus
breeze; smṛtim — remembrance; punaḥ — again; vismṛta — gradually come to the right conclusion
forgotten; tattva — to the truth; vartmanām — of persons whose about the value of life. My dear Lord, I
path; ku-yoginām — of persons not in the line of devotional therefore do not need any other
service; naḥ — of us; vitarati — restores; alam — unnecessary; benediction but the opportunity to hear
varaiḥ — other benedictions. from the mouth of Your pure devotee.
SB 4.20.26 My dear highly glorified Lord, if one, in
yaśaḥ śivaṁ suśrava ārya-saṅgame the association of pure devotees, hears
yadṛcchayā copaśṛṇoti te sakṛt even once the glories of Your activities,
kathaṁ guṇa-jño viramed vinā paśuṁ he does not, unless he is nothing but
śrīr yat pravavre guṇa-saṅgrahecchayā an animal, give up the association of
devotees, for no intelligent person
yaśaḥ — glorification; śivam — all-auspicious; su-śravaḥ — O would be so careless as to leave their
highly glorified Lord; ārya-saṅgame — in the association of association. The perfection of chanting
advanced devotees; yadṛcchayā — somehow or other; ca — also; and hearing about Your glories was
upaśṛṇoti — hears; te — Your; sakṛt — even once; katham — accepted even by the goddess of
how; guṇa-jñaḥ — one who appreciates good qualities; viramet — fortune, who desired to hear of Your
can cease; vinā — unless; paśum — an animal; śrīḥ — the unlimited activities and transcendental
goddess of fortune; yat — which; pravavre — accepted; guṇa — glories.
Your qualities; saṅgraha — to receive; icchayā — with a desire.
SB 4.20.27 Now I wish to engage in the service of
athābhaje tvākhila-pūruṣottamaṁ the lotus feet of the Supreme
guṇālayaṁ padma-kareva lālasaḥ Personality of Godhead and to serve
apy āvayor eka-pati-spṛdhoḥ kalir just like the goddess of fortune, who
na syāt kṛta-tvac-caraṇaika-tānayoḥ carries a lotus flower in her hand,
67

atha — therefore; ābhaje — I shall engage in devotional service;
tvā — unto You; akhila — all-inclusive; pūruṣa-uttamam — the
Supreme Personality of Godhead; guṇa-ālayam — the reservoir of
all transcendental qualities; padma-karā — the goddess of fortune,
who carries a lotus flower in her hand; iva — like; lālasaḥ — being
desirous; api — indeed; āvayoḥ — of Lakṣmī and me; eka-pati —
one master; spṛdhoḥ — competing; kaliḥ — quarrel; na — not;
syāt — may take place; kṛta — having done; tvat-caraṇa — unto
Your lotus feet; eka-tānayoḥ — one attention.
SB 4.20.28
jagaj-jananyāṁ jagad-īśa vaiśasaṁ
syād eva yat-karmaṇi naḥ samīhitam
karoṣi phalgv apy uru dīna-vatsalaḥ
sva eva dhiṣṇye ’bhiratasya kiṁ tayā
jagat-jananyām — in the mother of the universe (Lakṣmī); jagat-īśa
— O Lord of the universe; vaiśasam — anger; syāt — may arise;
eva — certainly; yat-karmaṇi — in whose activity; naḥ — my;
samīhitam — desire; karoṣi — You consider; phalgu —
insignificant service; api — even; uru — very great; dīna-vatsalaḥ
— favorably inclined to the poor; sve — own; eva — certainly;
dhiṣṇye — in Your opulence; abhiratasya — of one who is fully
satisfied; kim — what need is there; tayā — with her.
SB 4.20.29
bhajanty atha tvām ata eva sādhavo
vyudasta-māyā-guṇa-vibhramodayam
bhavat-padānusmaraṇād ṛte satāṁ
nimittam anyad bhagavan na vidmahe
bhajanti — they worship; atha — therefore; tvām — You; ataḥ eva
— therefore; sādhavaḥ — all saintly persons; vyudasta — who
dispel; māyā-guṇa — the modes of material nature; vibhrama —
misconceptions; udayam — produced; bhavat — Your; pada —
lotus feet; anusmaraṇāt — constantly remembering; ṛte — except;
satām — of great saintly persons; nimittam — reason; anyat —
other; bhagavan — O Supreme Personality of Godhead; na — not;
vidmahe — I can understand.
SB 4.20.30
manye giraṁ te jagatāṁ vimohinīṁ
varaṁ vṛṇīṣveti bhajantam āttha yat
vācā nu tantyā yadi te jano ’sitaḥ
kathaṁ punaḥ karma karoti mohitaḥ
manye — I consider; giram — words; te — Your; jagatām — to the
material world; vimohinīm — bewildering; varam — benediction;
vṛṇīṣva — just accept; iti — in this way; bhajantam — unto Your
devotee; āttha — You spoke; yat — because; vācā — by the
statements of the Vedas; nu — certainly; tantyā — by the ropes;
yadi — if; te — Your; janaḥ — the people in general; asitaḥ — not
bound; katham — how; punaḥ — again and again; karma —
fruitive activities; karoti — perform; mohitaḥ — being enamored.
because His Lordship, the Supreme
Personality of Godhead, is the
reservoir of all transcendental qualities.
I am afraid that the goddess of fortune
and I would quarrel because both of us
would be attentively engaged in the
same service.
My dear Lord of the universe, the
goddess of fortune, Lakṣmī, is the
mother of the universe, and yet I think
that she may be angry with me
because of my intruding upon her
service and acting on that very platform
to which she is so much attached. Yet I
am hopeful that even though there is
some misunderstanding, You will take
my part, for You are very much inclined
to the poor, and You always magnify
even insignificant service unto You.
Therefore even though she becomes
angry, I think that there is no harm for
You, because You are so self-sufficient
that You can do without her.
Great saintly persons who are always
liberated take to Your devotional
service because only by devotional
service can one be relieved from the
illusions of material existence. O my
Lord, there is no reason for the
liberated souls to take shelter at Your
lotus feet except that such souls are
constantly thinking of Your feet.
My dear Lord, what You have said to
Your unalloyed devotee is certainly
very much bewildering. The
allurements You offer in the Vedas are
certainly not suitable for pure devotees.
People in general, bound by the sweet
words of the Vedas, engage
themselves again and again in fruitive
activities, enamored by the results of
their actions.
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SB 4.20.31
tvan-māyayāddhā jana īśa khaṇḍito
yad anyad āśāsta ṛtātmano ’budhaḥ
yathā cared bāla-hitaṁ pitā svayaṁ
tathā tvam evārhasi naḥ samīhitum
tvat — Your; māyayā — by illusory energy; addhā — certainly;
janaḥ — the people in general; īśa — O my Lord; khaṇḍitaḥ —
separated; yat — because; anyat — other; āśāste — they desire;
ṛta — real; ātmanaḥ — from the self; abudhaḥ — without proper
understanding; yathā — as; caret — would engage in; bāla-hitam
— the welfare of one’s child; pitā — the father; svayam —
personally; tathā — similarly; tvam — Your Lordship; eva —
certainly; arhasi naḥ samīhitum — please act on my behalf.
My Lord, due to Your illusory energy,
all living beings in this material world
have forgotten their real constitutional
position, and out of ignorance they are
always desirous of material happiness
in the form of society, friendship and
love. Therefore, please do not ask me
to take some material benefits from
You, but as a father, not waiting for the
son’s demand, does everything for the
benefit of the son, please bestow upon
me whatever You think best for me.

Prayers of Lord Siva SB 4.24.33-71 (Rudra Geet)

SB 4.24.33 Lord Śiva addressed the Supreme
śrī-rudra uvāca Personality of Godhead with the
jitaṁ ta ātma-vid-varya- following prayer: O Supreme
svastaye svastir astu me Personality of Godhead, all glories
bhavatārādhasā rāddhaṁ unto You. You are the most exalted
sarvasmā ātmane namaḥ of all self-realized souls. Since You
are always auspicious for the self-
śrī-rudraḥ uvāca — Lord Śiva began to speak; jitam — all glories; te — realized, I wish that You be
unto You; ātma-vit — self-realized; varya — the best; svastaye — unto auspicious for me. You are
the auspicious; svastiḥ — auspiciousness; astu — let there be; me — worshipable by virtue of the all-
of me; bhavatā — by You; ārādhasā — by the all-perfect; rāddham — perfect instructions You give. You
worshipable; sarvasmai — the Supreme Soul; ātmane — unto the are the Supersoul; therefore I offer
Supreme Soul; namaḥ — obeisances. my obeisances unto You as the
supreme living being.
SB 4.24.34 My Lord, You are the origin of the
namaḥ paṅkaja-nābhāya creation by virtue of the lotus
bhūta-sūkṣmendriyātmane flower which sprouts from Your
vāsudevāya śāntāya navel. You are the supreme
kūṭa-sthāya sva-rociṣe controller of the senses and the
sense objects, and You are also
namaḥ — all obeisances unto You; paṅkaja-nābhāya — unto the the all-pervading Vāsudeva. You
Supreme Personality of Godhead, from whose navel the lotus flower are most peaceful, and because of
emanates; bhūta-sūkṣma — the sense objects; indriya — the senses; Your self-illuminated existence,
ātmane — the origin; vāsudevāya — unto Lord Vāsudeva; śāntāya — You are not disturbed by the six
always peaceful; kūṭa-sthāya — without being changed; sva-rociṣe — kinds of transformations.
unto the supreme illumination.

SB 4.24.35 My dear Lord, You are the origin of

saṅkarṣaṇāya sūkṣmāya the subtle material ingredients, the
durantāyāntakāya ca master of all integration as well as
namo viśva-prabodhāya the master of all disintegration, the
pradyumnāyāntar-ātmane predominating Deity named
Saṅkarṣaṇa, and the master of all
saṅkarṣaṇāya — unto the master of integration; sūkṣmāya — unto the intelligence, known as the
subtle unmanifested material ingredients; durantāya — unto the predominating Deity Pradyumna.
unsurpassable; antakāya — unto the master of disintegration; ca — Therefore, I offer my respectful
also; namaḥ — obeisances; viśva-prabodhāya — unto the master of obeisances unto You.
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the development of the universe; pradyumnāya — unto Lord
Pradyumna; antaḥ-ātmane — unto the Supersoul in everyone’s heart.

SB 4.24.36 My Lord, as the supreme directing

namo namo ’niruddhāya Deity known as Aniruddha, You are
hṛṣīkeśendriyātmane the master of the senses and the
namaḥ paramahaṁsāya mind. I therefore offer my
pūrṇāya nibhṛtātmane obeisances unto You again and
again. You are known as Ananta
namaḥ — all my obeisances unto You; namaḥ — obeisances again; as well as Saṅkarṣaṇa because of
aniruddhāya — unto Lord Aniruddha; hṛṣīkeśa — the master of the Your ability to destroy the whole
senses; indriya-ātmane — the director of the senses; namaḥ — all creation by the blazing fire from
obeisances unto You; parama-haṁsāya — unto the supreme perfect; Your mouth.
pūrṇāya — unto the supreme complete; nibhṛta-ātmane — who is
situated apart from this material creation.

SB 4.24.37 My Lord, O Aniruddha, You are the

svargāpavarga-dvārāya authority by which the doors of the
nityaṁ śuci-ṣade namaḥ higher planetary systems and
namo hiraṇya-vīryāya liberation are opened. You are
cātur-hotrāya tantave always within the pure heart of the
living entity. Therefore I offer my
svarga — the heavenly planets; apavarga — the path of liberation; obeisances unto You. You are the
dvārāya — unto the door of; nityam — eternally; śuci-sade — unto the possessor of semen which is like
most purified; namaḥ — my obeisances unto You; namaḥ — my gold, and thus, in the form of fire,
obeisances; hiraṇya — gold; vīryāya — semen; cātuḥ-hotrāya — the You help the Vedic sacrifices,
Vedic sacrifices of the name; tantave — unto one who expands. beginning with cātur-hotra.
Therefore I offer my obeisances
unto You.
SB 4.24.38 My Lord, You are the provider of
nama ūrja iṣe trayyāḥ the Pitṛlokas as well as all the
pataye yajña-retase demigods. You are the
tṛpti-dāya ca jīvānāṁ predominating deity of the moon
namaḥ sarva-rasātmane and the master of all three Vedas. I
offer my respectful obeisances
namaḥ — I offer all obeisances unto You; ūrje — unto the provider of unto You because You are the
the Pitṛloka; iṣe — the provider of all the demigods; trayyāḥ — of the original source of satisfaction for all
three Vedas; pataye — unto the master; yajña — sacrifices; retase — living entities.
unto the predominating deity of the moon planet; tṛpti-dāya — unto
Him who gives satisfaction to everyone; ca — also; jīvānām — of the
living entities; namaḥ — I offer my obeisances; sarva-rasa-ātmane —
unto the all-pervading Supersoul.

SB 4.24.39 My dear Lord, You are the gigantic

sarva-sattvātma-dehāya universal form which contains all
viśeṣāya sthavīyase the individual bodies of the living
namas trailokya-pālāya entities. You are the maintainer of
saha ojo-balāya ca the three worlds, and as such You
maintain the mind, senses, body,
sarva — all; sattva — existence; ātma — soul; dehāya — unto the and air of life within them. I
body; viśeṣāya — diversity; sthavīyase — unto the material world; therefore offer my respectful
namaḥ — offering obeisances; trai-lokya — three planetary systems; obeisances unto You.
pālāya — maintainer; saha — along with; ojaḥ — prowess; balāya —
unto the strength; ca — also.

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SB 4.24.40 My dear Lord, by expanding Your
artha-liṅgāya nabhase transcendental vibrations, You
namo ’ntar-bahir-ātmane reveal the actual meaning of
namaḥ puṇyāya lokāya everything. You are the all-
amuṣmai bhūri-varcase pervading sky within and without,
and You are the ultimate goal of
artha — meaning; liṅgāya — revealing; nabhase — unto the sky; pious activities executed both
namaḥ — offering obeisances; antaḥ — within; bahiḥ — and without; within this material world and
ātmane — unto the self; namaḥ — offering obeisances; puṇyāya — beyond it. I therefore offer my
pious activities; lokāya — for creation; amuṣmai — beyond death; respectful obeisances again and
bhūri-varcase — the supreme effulgence. again unto You.
SB 4.24.41 My dear Lord, You are the viewer
pravṛttāya nivṛttāya of the results of pious activities.
pitṛ-devāya karmaṇe You are inclination, disinclination
namo ’dharma-vipākāya and their resultant activities. You
mṛtyave duḥkha-dāya ca are the cause of the miserable
conditions of life caused by
pravṛttāya — inclination; nivṛttāya — disinclination; pitṛ-devāya — unto irreligion, and therefore You are
the master of Pitṛloka; karmaṇe — unto the resultant action of fruitive death. I offer You my respectful
activities; namaḥ — offering respects; adharma — irreligious; vipākāya obeisances.
— unto the result; mṛtyave — unto death; duḥkha-dāya — the cause of
all kinds of miserable conditions; ca — also.
SB 4.24.42 My dear Lord, You are the topmost
namas ta āśiṣām īśa of all bestowers of all benediction,
manave kāraṇātmane the oldest and supreme enjoyer
namo dharmāya bṛhate amongst all enjoyers. You are the
kṛṣṇāyākuṇṭha-medhase master of all the worlds’
puruṣāya purāṇāya metaphysical philosophy, for You
sāṅkhya-yogeśvarāya ca are the supreme cause of all
causes, Lord Kṛṣṇa. You are the
namaḥ — offering obeisances; te — unto You; āśiṣām īśa — O greatest of all religious principles,
topmost of all bestowers of benediction; manave — unto the supreme the supreme mind, and You have a
mind or supreme Manu; kāraṇa-ātmane — the supreme cause of all brain which is never checked by
causes; namaḥ — offering obeisances; dharmāya — unto one who any condition. Therefore I
knows the best of all religion; bṛhate — the greatest; kṛṣṇāya — unto repeatedly offer my obeisances
Kṛṣṇa; akuṇṭha-medhase — unto one whose brain activity is never unto You.
checked; puruṣāya — the Supreme Person; purāṇāya — the oldest of
the old; sāṅkhya-yoga-īśvarāya — the master of the principles of
sāṅkhya-yoga; ca — and.
SB 4.24.43 My dear Lord, You are the
śakti-traya-sametāya supreme controller of the worker,
mīḍhuṣe ’haṅkṛtātmane sense activities and results of
ceta-ākūti-rūpāya sense activities [karma]. Therefore
namo vāco vibhūtaye You are the controller of the body,
mind and senses. You are also the
śakti-traya — three kinds of energies; sametāya — unto the reservoir; supreme controller of egotism,
mīḍhuṣe — unto Rudra; ahaṅkṛta-ātmane — the source of egotism; known as Rudra. You are the
cetaḥ — knowledge; ākūti — eagerness to work; rūpāya — unto the source of knowledge and the
form of; namaḥ — my obeisances; vācaḥ — unto the sound; vibhūtaye activities of the Vedic injunctions.
— unto the different types of opulences.
SB 4.24.44 My dear Lord, I wish to see You
darśanaṁ no didṛkṣūṇāṁ exactly in the form that Your very
dehi bhāgavatārcitam dear devotees worship. You have
rūpaṁ priyatamaṁ svānāṁ many other forms, but I wish to see
sarvendriya-guṇāñjanam Your form that is especially liked by
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 the devotees. Please be merciful
darśanam — vision; naḥ — our; didṛkṣūṇām — desirous to see; dehi upon me and show me that form,
— kindly exhibit; bhāgavata — of the devotees; arcitam — as for only that form worshiped by the
worshiped by them; rūpam — form; priya-tamam — dearmost; svānām devotees can perfectly satisfy all
— of Your devotees; sarva-indriya — all the senses; guṇa — qualities; the demands of the senses.
añjanam — very much pleasing.
SB 4.24.45-46 The Lord’s beauty resembles a
snigdha-prāvṛḍ-ghana-śyāmaṁ dark cloud during the rainy season.
sarva-saundarya-saṅgraham As the rainfall glistens, His bodily
cārv-āyata-catur-bāhu features also glisten. Indeed, He is
sujāta-rucirānanam the sum total of all beauty. The
Lord has four arms and an
padma-kośa-palāśākṣaṁ exquisitely beautiful face with eyes
sundara-bhru sunāsikam like lotus petals, a beautiful highly
sudvijaṁ sukapolāsyaṁ raised nose, a mind-attracting
sama-karṇa-vibhūṣaṇam smile, a beautiful forehead and
equally beautiful and fully
snigdha — glistening; prāvṛṭ — rainy season; ghana-śyāmam — decorated ears.
densely cloudy; sarva — all; saundarya — beauty; saṅgraham —
collection; cāru — beautiful; āyata — bodily feature; catuḥ-bāhu —
unto the four-armed; su-jāta — ultimately beautiful; rucira — very
pleasing; ānanam — face; padma-kośa — the whorl of the lotus
flower; palāśa — petals; akṣam — eyes; sundara — beautiful; bhru —
eyebrows; su-nāsikam — raised nose; su-dvijam — beautiful teeth; su-
kapola — beautiful forehead; āsyam — face; sama-karṇa — equally
beautiful ears; vibhūṣaṇam — fully decorated.
SB 4.24.47-48 The Lord is superexcellently
prīti-prahasitāpāṅgam beautiful on account of His open
alakai rūpa-śobhitam and merciful smile and His
lasat-paṅkaja-kiñjalka- sidelong glance upon His
dukūlaṁ mṛṣṭa-kuṇḍalam devotees. His black hair is curly,
and His garments, waving in the
sphurat-kirīṭa-valaya- wind, appear like flying saffron
hāra-nūpura-mekhalam pollen from lotus flowers. His
śaṅkha-cakra-gadā-padma- glittering earrings, shining helmet,
mālā-maṇy-uttamarddhimat bangles, garland, ankle bells, waist
belt and various other bodily
prīti — merciful; prahasita — smiling; apāṅgam — sidelong glance; ornaments combine with
alakaiḥ — with curling hair; rūpa — beauty; śobhitam — increased; conchshell, disc, club and lotus
lasat — glittering; paṅkaja — of the lotus; kiñjalka — saffron; dukūlam flower to increase the natural
— clothing; mṛṣṭa — glittering; kuṇḍalam — earrings; sphurat — shiny; beauty of the Kaustubha pearl on
kirīṭa — helmet; valaya — bangles; hāra — necklace; nūpura — ankle His chest.
bells; mekhalam — belt; śaṅkha — conchshell; cakra — wheel; gadā
— club; padma — lotus flower; mālā — garland; maṇi — pearls;
uttama — first class; ṛddhi-mat — still more beautified on account of
this.
SB 4.24.49 The Lord has shoulders just like a
siṁha-skandha-tviṣo bibhrat lion’s. Upon these shoulders are
saubhaga-grīva-kaustubham garlands, necklaces and epaulets,
śriyānapāyinyā kṣipta- and all of these are always
nikaṣāśmorasollasat glittering. Besides these, there is
the beauty of the Kaustubha-maṇi
siṁha — a lion; skandha — shoulders; tviṣaḥ — the coils of hair; pearl, and on the dark chest of the
bibhrat — bearing; saubhaga — fortunate; grīva — neck; kaustubham Lord there are streaks named
— the pearl of the name; śriyā — beauty; anapāyinyā — never Śrīvatsa, which are signs of the
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decreasing; kṣipta — defeating; nikaṣa — the stone for testing gold; goddess of fortune. The glittering
aśma — stone; urasā — with the chest; ullasat — glittering. of these streaks excels the beauty
of the golden streaks on a gold-
testing stone. Indeed, such beauty
defeats a gold-testing stone.
SB 4.24.50 The Lord’s abdomen is beautiful
pūra-recaka-saṁvigna- due to three ripples in the flesh.
vali-valgu-dalodaram Being so round, His abdomen
pratisaṅkrāmayad viśvaṁ resembles the leaf of a banyan
nābhyāvarta-gabhīrayā tree, and when He exhales and
inhales, the movement of the
pūra — inhaling; recaka — exhaling; saṁvigna — agitated; vali — the ripples appears very, very
wrinkles on the abdomen; valgu — beautiful; dala — like the banyan beautiful. The coils within the navel
leaf; udaram — abdomen; pratisaṅkrāmayat — coiling down; viśvam of the Lord are so deep that it
— universe; nābhyā — navel; āvarta — screwing; gabhīrayā — by appears that the entire universe
deepness. sprouted out of it and yet again
wishes to go back.
SB 4.24.51 The lower part of the Lord’s waist
śyāma-śroṇy-adhi-rociṣṇu- is dark and covered with yellow
dukūla-svarṇa-mekhalam garments and a belt bedecked with
sama-cārv-aṅghri-jaṅghoru- golden embroidery work. His
nimna-jānu-sudarśanam symmetrical lotus feet and the
calves, thighs and joints of His legs
śyāma — blackish; śroṇi — lower part of the waist; adhi — extra; are extraordinarily beautiful.
rociṣṇu — pleasing; dukūla — garments; svarṇa — golden; mekhalam Indeed, the Lord’s entire body
— belt; sama — symmetrical; cāru — beautiful; aṅghri — lotus feet; appears to be well built.
jaṅgha — calves; ūru — thighs; nimna — lower; jānu — knees; su-
darśanam — very beautiful.
SB 4.24.52 My dear Lord, Your two lotus feet
padā śarat-padma-palāśa-rociṣā are so beautiful that they appear
nakha-dyubhir no ’ntar-aghaṁ vidhunvatā like two blossoming petals of the
pradarśaya svīyam apāsta-sādhvasaṁ lotus flower which grows during the
padaṁ guro mārga-gurus tamo-juṣām autumn season. Indeed, the nails
of Your lotus feet emanate such a
padā — by the lotus feet; śarat — autumn; padma — lotus flower; great effulgence that they
palāśa — petals; rociṣā — very pleasing; nakha — nails; dyubhiḥ — immediately dissipate all the
by the effulgence; naḥ — our; antaḥ-agham — dirty things; vidhunvatā darkness in the heart of a
— which can cleanse; pradarśaya — just show; svīyam — Your own; conditioned soul. My dear Lord,
apāsta — diminishing; sādhvasam — the trouble of the material world; kindly show me that form of Yours
padam — lotus feet; guro — O supreme spiritual master; mārga — the which always dissipates all kinds of
path; guruḥ — spiritual master; tamaḥ-juṣām — of the persons darkness in the heart of a devotee.
suffering in ignorance. My dear Lord, You are the
supreme spiritual master of
everyone; therefore all conditioned
souls covered with the darkness of
ignorance can be enlightened by
You as the spiritual master.
SB 4.24.53 My dear Lord, those who desire to
etad rūpam anudhyeyam purify their existence must always
ātma-śuddhim abhīpsatām engage in meditation upon Your
yad-bhakti-yogo ’bhayadaḥ lotus feet, as described above.
sva-dharmam anutiṣṭhatām Those who are serious about
executing their occupational duties
etat — this; rūpam — form; anudhyeyam — must be meditated upon; and who want freedom from fear
ātma — self; śuddhim — purification; abhīpsatām — of those who are must take to this process of bhakti-
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desiring so; yat — that which; bhakti-yogaḥ — the devotional service; yoga.
abhaya-daḥ — factual fearlessness; sva-dharmam — one’s own
occupational duties; anutiṣṭhatām — executing.
SB 4.24.54 My dear Lord, the king in charge of
bhavān bhaktimatā labhyo the heavenly kingdom is also
durlabhaḥ sarva-dehinām desirous of obtaining the ultimate
svārājyasyāpy abhimata goal of life — devotional service.
ekāntenātma-vid-gatiḥ Similarly, You are the ultimate
destination of those who identify
bhavān — Your Grace; bhakti-matā — by the devotee; labhyaḥ — themselves with You [ahaṁ
obtainable; durlabhaḥ — very difficult to be obtained; sarva-dehinām brahmāsmi]. However, it is very
— of all other living entities; svārājyasya — of the King of heaven; api difficult for them to attain You,
— even; abhimataḥ — the ultimate goal; ekāntena — by oneness; whereas a devotee can very easily
ātma-vit — of the self-realized; gatiḥ — the ultimate destination. attain Your Lordship.
SB 4.24.55 My dear Lord, pure devotional
taṁ durārādhyam ārādhya service is even difficult for liberated
satām api durāpayā persons to discharge, but
ekānta-bhaktyā ko vāñchet devotional service alone can
pāda-mūlaṁ vinā bahiḥ satisfy You. Who will take to other
processes of self-realization if he is
tam — unto You; durārādhyam — very difficult to worship; ārādhya — actually serious about the
having worshiped; satām api — even for the most exalted persons; perfection of life?
durāpayā — very difficult to attain; ekānta — pure; bhaktyā — by
devotional service; kaḥ — who is that man; vāñchet — should desire;
pāda-mūlam — lotus feet; vinā — without; bahiḥ — outsiders.
SB 4.24.56 Simply by expansion of His
yatra nirviṣṭam araṇaṁ eyebrows, invincible time
kṛtānto nābhimanyate personified can immediately
viśvaṁ vidhvaṁsayan vīrya- vanquish the entire universe.
śaurya-visphūrjita-bhruvā However, formidable time does not
approach the devotee who has
yatra — wherein; nirviṣṭam araṇam — a completely surrendered soul; taken complete shelter at Your
kṛta-antaḥ — invincible time; na abhimanyate — does not go to attack; lotus feet.
viśvam — the entire universe; vidhvaṁsayan — by vanquishing; vīrya
— prowess; śaurya — influence; visphūrjita — simply by expansion;
bhruvā — of the eyebrows.
SB 4.24.57 If one by chance associates with a
kṣaṇārdhenāpi tulaye devotee, even for a fraction of a
na svargaṁ nāpunar-bhavam moment, he no longer is subject to
bhagavat-saṅgi-saṅgasya attraction by the results of karma or
martyānāṁ kim utāśiṣaḥ jñāna. What interest then can he
have in the benedictions of the
kṣaṇa-ardhena — by half a moment; api — even; tulaye — compare; demigods, who are subject to the
na — never; svargam — heavenly planets; na — neither; apunaḥ- laws of birth and death?
bhavam — merging into the Supreme; bhagavat — the Supreme
Personality of Godhead; saṅgi — associate; saṅgasya — one who
takes advantage of associating; martyānām — of the conditioned soul;
kim uta — what is there; āśiṣaḥ — blessings.
SB 4.24.58 My dear Lord, Your lotus feet are
athānaghāṅghres tava kīrti-tīrthayor the cause of all auspicious things
antar-bahiḥ-snāna-vidhūta-pāpmanām and the destroyer of all the
bhūteṣv anukrośa-susattva-śīlināṁ contamination of sin. I therefore
syāt saṅgamo ’nugraha eṣa nas tava beg Your Lordship to bless me by
the association of Your devotees,
atha — therefore; anagha-aṅghreḥ — of my Lord, whose lotus feet who are completely purified by
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destroy all inauspiciousness; tava — Your; kīrti — glorification; worshiping Your lotus feet and who
tīrthayoḥ — the holy Ganges water; antaḥ — within; bahiḥ — and are so merciful upon the
outside; snāna — taking bath; vidhūta — washed; pāpmanām — conditioned souls. I think that Your
contaminated state of mind; bhūteṣu — unto the ordinary living beings; real benediction will be to allow me
anukrośa — benediction or mercy; su-sattva — completely in to associate with such devotees.
goodness; śīlinām — of those who possess such characteristics; syāt
— let there be; saṅgamaḥ — association; anugrahaḥ — mercy; eṣaḥ
— this; naḥ — unto us; tava — Your.
SB 4.24.59 The devotee whose heart has been
na yasya cittaṁ bahir-artha-vibhramaṁ completely cleansed by the
tamo-guhāyāṁ ca viśuddham āviśat process of devotional service and
yad-bhakti-yogānugṛhītam añjasā who is favored by Bhaktidevī does
munir vicaṣṭe nanu tatra te gatim not become bewildered by the
external energy, which is just like a
na — never; yasya — whose; cittam — heart; bahiḥ — external; artha dark well. Being completely
— interest; vibhramam — bewildered; tamaḥ — darkness; guhāyām — cleansed of all material
in the hole; ca — also; viśuddham — purified; āviśat — entered; yat — contamination in this way, a
that; bhakti-yoga — devotional service; anugṛhītam — being favored devotee is able to understand very
by; añjasā — happily; muniḥ — the thoughtful; vicaṣṭe — sees; nanu happily Your name, fame, form,
— however; tatra — there; te — Your; gatim — activities. activities, etc.
SB 4.24.60 My dear Lord, the impersonal
yatredaṁ vyajyate viśvaṁ Brahman spreads everywhere, like
viśvasminn avabhāti yat the sunshine or the sky. And that
tat tvaṁ brahma paraṁ jyotir impersonal Brahman, which
ākāśam iva vistṛtam spreads throughout the universe
and in which the entire universe is
yatra — where; idam — this; vyajyate — manifested; viśvam — the manifested, is You.
universe; viśvasmin — in the cosmic manifestation; avabhāti — is
manifested; yat — that; tat — that; tvam — You; brahma — the
impersonal Brahman; param — transcendental; jyotiḥ — effulgence;
ākāśam — sky; iva — like; vistṛtam — spread.
SB 4.24.61 My dear Lord, You have manifold
yo māyayedaṁ puru-rūpayāsṛjad energies, and these energies are
bibharti bhūyaḥ kṣapayaty avikriyaḥ manifested in manifold forms. With
yad-bheda-buddhiḥ sad ivātma-duḥsthayā such energies You have also
tvam ātma-tantraṁ bhagavan pratīmahi created this cosmic manifestation,
and although You maintain it as if it
yaḥ — one who; māyayā — by His energy; idam — this; puru — were permanent, You ultimately
manifold; rūpayā — manifestation; asṛjat — created; bibharti — annihilate it. Although You are
maintains; bhūyaḥ — again; kṣapayati — annihilates; avikriyaḥ — never disturbed by such changes
without being altered; yat — that; bheda-buddhiḥ — sense of and alterations, the living entities
differentiation; sat — eternal; iva — like; ātma-duḥsthayā — giving are disturbed by them, and
trouble to oneself; tvam — unto You; ātma-tantram — fully self- therefore they find the cosmic
independent; bhagavan — O Lord, Supreme Personality of Godhead; manifestation to be different or
pratīmahi — I can understand. separated from You. My Lord, You
are always independent, and I can
clearly see this fact.
SB 4.24.62 My dear Lord, Your universal form
kriyā-kalāpair idam eva yoginaḥ consists of all five elements, the
śraddhānvitāḥ sādhu yajanti siddhaye senses, mind, intelligence, false
bhūtendriyāntaḥ-karaṇopalakṣitaṁ ego (which is material) and the
vede ca tantre ca ta eva kovidāḥ Paramātmā, Your partial
expansion, who is the director of
kriyā — activities; kalāpaiḥ — by processes; idam — this; eva — everything. Yogīs other than the
certainly; yoginaḥ — transcendentalists; śraddhā-anvitāḥ — with faith devotees — namely the karma-
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and conviction; sādhu — properly; yajanti — worship; siddhaye — for yogī and jñāna-yogī — worship
perfection; bhūta — the material energy; indriya — senses; antaḥ- You by their respective actions in
karaṇa — heart; upalakṣitam — symptomized by; vede — in the their respective positions. It is
Vedas; ca — also; tantre — in the corollaries of the Vedas; ca — also; stated both in the Vedas and in the
te — Your Lordship; eva — certainly; kovidāḥ — those who are śāstras that are corollaries of the
experts. Vedas, and indeed everywhere,
that it is only You who are to be
worshiped. That is the expert
version of all the Vedas.
SB 4.24.63 My dear Lord, You are the only
tvam eka ādyaḥ puruṣaḥ supta-śaktis Supreme Person, the cause of all
tayā rajaḥ-sattva-tamo vibhidyate causes. Before the creation of this
mahān ahaṁ khaṁ marud agni-vār-dharāḥ material world, Your material
surarṣayo bhūta-gaṇā idaṁ yataḥ energy remains in a dormant
condition. When Your material
tvam — Your Lordship; ekaḥ — one; ādyaḥ — the original; puruṣaḥ — energy is agitated, the three
person; supta — dormant; śaktiḥ — energy; tayā — by which; rajaḥ — qualities — namely goodness,
the passion energy; sattva — goodness; tamaḥ — ignorance; passion and ignorance — act, and
vibhidyate — is diversified; mahān — the total material energy; aham as a result the total material energy
— egotism; kham — the sky; marut — the air; agni — fire; vāḥ — — egotism, ether, air, fire, water,
water; dharāḥ — earth; sura-ṛṣayaḥ — the demigods and the great earth and all the various demigods
sages; bhūta-gaṇāḥ — the living entities; idam — all this; yataḥ — and saintly persons — becomes
from whom. manifest. Thus the material world
is created.
SB 4.24.64 My dear Lord, after creating by
sṛṣṭaṁ sva-śaktyedam anupraviṣṭaś Your own potencies, You enter
catur-vidhaṁ puram ātmāṁśakena within the creation in four kinds of
atho vidus taṁ puruṣaṁ santam antar forms. Being within the hearts of
bhuṅkte hṛṣīkair madhu sāra-ghaṁ yaḥ the living entities, You know them
and know how they are enjoying
sṛṣṭam — in the creation; sva-śaktyā — by Your own potency; idam — their senses. The so-called
this cosmic manifestation; anupraviṣṭaḥ — entering afterward; catuḥ- happiness of this material creation
vidham — four kinds of; puram — bodies; ātma-aṁśakena — by Your is exactly like the bees’ enjoyment
own part and parcel; atho — therefore; viduḥ — know; tam — him; of honey after it has been collected
puruṣam — the enjoyer; santam — existing; antaḥ — within; bhuṅkte in the honeycomb.
— enjoys; hṛṣīkaiḥ — by the senses; madhu — sweetness; sāra-gham
— honey; yaḥ — one who.
SB 4.24.65 My dear Lord, Your absolute
sa eṣa lokān aticaṇḍa-vego authority cannot be directly
vikarṣasi tvaṁ khalu kāla-yānaḥ experienced, but one can guess by
bhūtāni bhūtair anumeya-tattvo seeing the activities of the world
ghanāvalīr vāyur ivāviṣahyaḥ that everything is being destroyed
in due course of time. The force of
saḥ — that; eṣaḥ — this; lokān — all the planetary systems; ati — very time is very strong, and everything
much; caṇḍa-vegaḥ — the great force; vikarṣasi — destroys; tvam — is being destroyed by something
Your Lordship; khalu — however; kāla-yānaḥ — in due course of time; else — just as one animal is being
bhūtāni — all living entities; bhūtaiḥ — by other living entities; eaten by another animal. Time
anumeya-tattvaḥ — the Absolute Truth can be guessed; ghana-āvalīḥ scatters everything, exactly as the
— the clouds; vāyuḥ — air; iva — like; aviṣahyaḥ — unbearable. wind scatters clouds in the sky.
SB 4.24.66 My dear Lord, all living entities
pramattam uccair iti kṛtya-cintayā within this material world are mad
pravṛddha-lobhaṁ viṣayeṣu lālasam after planning for things, and they
tvam apramattaḥ sahasābhipadyase are always busy with a desire to do
kṣul-lelihāno ’hir ivākhum antakaḥ this or that. This is due to
uncontrollable greed. The greed for
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pramattam — persons who are mad; uccaiḥ — loudly; iti — thus; kṛtya material enjoyment is always
— to be done; cintayā — by such desire; pravṛddha — very much existing in the living entity, but Your
advanced; lobham — greed; viṣayeṣu — in material enjoyment; Lordship is always alert, and in due
lālasam — so desiring; tvam — Your Lordship; apramattaḥ — course of time You strike him, just
completely in transcendence; sahasā — all of a sudden; abhipadyase as a snake seizes a mouse and
— seizes them; kṣut — hungry; lelihānaḥ — by the greedy tongue; very easily swallows him.
ahiḥ — snake; iva — like; ākhum — mouse; antakaḥ — destroyer.
SB 4.24.67 My dear Lord, any learned person
kas tvat-padābjaṁ vijahāti paṇḍito knows that unless he worships
yas te ’vamāna-vyayamāna-ketanaḥ You, his entire life is spoiled.
viśaṅkayāsmad-gurur arcati sma yad Knowing this, how could he give up
vinopapattiṁ manavaś caturdaśa worshiping Your lotus feet? Even
our father and spiritual master,
kaḥ — who; tvat — Your; pada-abjam — lotus feet; vijahāti — avoids; Lord Brahmā, unhesitatingly
paṇḍitaḥ — learned; yaḥ — who; te — unto You; avamāna — deriding; worshiped You, and the fourteen
vyayamāna — decreasing; ketanaḥ — this body; viśaṅkayā — without Manus followed in his footsteps.
any doubt; asmat — our; guruḥ — spiritual master, father; arcati —
worships; sma — in the past; yat — that; vinā — without; upapattim —
agitation; manavaḥ — the Manus; catuḥ-daśa — fourteen.
SB 4.24.68 My dear Lord, all actually learned
atha tvam asi no brahman persons know You as the Supreme
paramātman vipaścitām Brahman and the Supersoul.
viśvaṁ rudra-bhaya-dhvastam Although the entire universe is
akutaścid-bhayā gatiḥ afraid of Lord Rudra, who
ultimately annihilates everything,
atha — therefore; tvam — You, my Lord; asi — are; naḥ — our; for the learned devotees You are
brahman — O Supreme Brahman; parama-ātman — O Supersoul; the fearless destination of all.
vipaścitām — for the learned, wise men; viśvam — the whole universe;
rudra-bhaya — being afraid of Rudra; dhvastam — annihilated;
akutaścit-bhayā — undoubtedly fearless; gatiḥ — destination.
SB 4.24.69 My dear sons of the King, just
idaṁ japata bhadraṁ vo execute your occupational duty as
viśuddhā nṛpa-nandanāḥ kings with a pure heart. Just chant
sva-dharmam anutiṣṭhanto this prayer fixing your mind on the
bhagavaty arpitāśayāḥ lotus feet of the Lord. That will
bring you all good fortune, for the
idam — this; japata — while chanting; bhadram — all auspiciousness; Lord will be very much pleased
vaḥ — all of you; viśuddhāḥ — purified; nṛpa-nandanāḥ — the sons of with you.
the King; sva-dharmam — one’s occupational duties; anutiṣṭhantaḥ —
executing; bhagavati — unto the Supreme Personality of Godhead;
arpita — given up; āśayāḥ — possessing all kinds of faithfulness.
SB 4.24.70 Therefore, O sons of the King, the
tam evātmānam ātma-sthaṁ Supreme Personality of Godhead,
sarva-bhūteṣv avasthitam Hari, is situated in everyone’s
pūjayadhvaṁ gṛṇantaś ca heart. He is also within your hearts.
dhyāyantaś cāsakṛd dharim Therefore chant the glories of the
Lord and always meditate upon
tam — unto Him; eva — certainly; ātmānam — the Supreme Soul; Him continuously.
ātma-stham — within your hearts; sarva — all; bhūteṣu — in every
living being; avasthitam — situated; pūjayadhvam — just worship Him;
gṛṇantaḥ ca — always chanting; dhyāyantaḥ ca — always meditating
upon; asakṛt — continuously; harim — the Supreme Personality of
Godhead.

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Prayers by Residents of Jambudvipa SB 5.18.1-39
SB 5.18.1 Śrī Śukadeva Gosvāmī said:
śrī-śuka uvāca Bhadraśravā, the son of Dharmarāja,
tathā ca bhadraśravā nāma dharma-sutas tat-kula-patayaḥ puruṣā rules the tract of land known as
bhadrāśva-varṣe sākṣād bhagavato vāsudevasya priyāṁ tanuṁ Bhadrāśva-varṣa. Just as Lord Śiva
dharmamayīṁ hayaśīrṣābhidhānāṁ parameṇa samādhinā worships Saṅkarṣaṇa in Ilāvṛta-varṣa,
sannidhāpyedam abhigṛṇanta upadhāvanti. Bhadraśravā, accompanied by his
intimate servants and all the residents
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; tathā ca — similarly of the land, worships the plenary
(just as Lord Śiva worships Saṅkarṣaṇa in Ilāvṛta-varṣa); bhadra- expansion of Vāsudeva known as
śravā — Bhadraśravā; nāma — known as; dharma-sutaḥ — the Hayaśīrṣa. Lord Hayaśīrṣa is very dear
son of Dharmarāja; tat — of him; kula-patayaḥ — the chiefs of the to the devotees, and He is the director
dynasty; puruṣāḥ — all the residents; bhadrāśva-varṣe — in the of all religious principles. Fixed in the
land known as Bhadrāśva-varṣa; sākṣāt — directly; bhagavataḥ — topmost trance, Bhadraśravā and his
of the Supreme Personality of Godhead; vāsudevasya — of Lord associates offer their respectful
Vāsudeva; priyām tanum — very dear form; dharma-mayīm — the obeisances to the Lord and chant the
director of all religious principles; hayaśīrṣa-abhidhānām — the following prayers with careful
Lord’s incarnation named Hayaśīrṣa (also called Hayagrīva); pronunciation.
parameṇa samādhinā — with the highest form of trance;
sannidhāpya — coming near; idam — this; abhigṛṇantaḥ —
chanting; upadhāvanti — they worship.
SB 5.18.2 The ruler Bhadraśravā and his intimate
bhadraśravasa ūcuḥ associates utter the following prayer:
oṁ namo bhagavate dharmāyātma-viśodhanāya nama iti. We offer our respectful obeisances
unto the Supreme Personality of
bhadraśravasaḥ ūcuḥ — the ruler Bhadraśravā and his intimate Godhead, the reservoir of all religious
associates said; om — O Lord; namaḥ — respectful obeisances; principles, who cleanses the heart of
bhagavate — unto the Supreme Personality of Godhead; the conditioned soul in this material
dharmāya — the source of all religious principles; ātma- world. Again and again we offer our
viśodhanāya — who purifies us of material contamination; namaḥ respectful obeisances unto Him.
— our obeisances; iti — thus.
SB 5.18.3 Alas! How wonderful it is that the
aho vicitraṁ bhagavad-viceṣṭitaṁ foolish materialist does not heed the
ghnantaṁ jano ’yaṁ hi miṣan na paśyati great danger of impending death! He
dhyāyann asad yarhi vikarma sevituṁ knows that death will surely come, yet
nirhṛtya putraṁ pitaraṁ jijīviṣati he is nevertheless callous and
neglectful. If his father dies, he wants
aho — alas; vicitram — wonderful; bhagavat-viceṣṭitam — the to enjoy his father’s property, and if his
pastimes of the Lord; ghnantam — death; janaḥ — a person; ayam son dies, he wants to enjoy his son’s
— this; hi — certainly; miṣan — although seeing; na paśyati — possessions as well. In either case, he
does not see; dhyāyan — thinking about; asat — material heedlessly tries to enjoy material
happiness; yarhi — because; vikarma — forbidden activities; happiness with the acquired money.
sevitum — to enjoy; nirhṛtya — burning; putram — sons; pitaram
— the father; jijīviṣati — desires a long life.
SB 5.18.4 O unborn one, learned Vedic scholars
vadanti viśvaṁ kavayaḥ sma naśvaraṁ who are advanced in spiritual
paśyanti cādhyātmavido vipaścitaḥ knowledge certainly know that this
tathāpi muhyanti tavāja māyayā material world is perishable, as do
suvismitaṁ kṛtyam ajaṁ nato ’smi tam other logicians and philosophers. In
trance they realize the factual position
vadanti — they say authoritatively; viśvam — the entire material of this world, and they preach the truth
creation; kavayaḥ — great learned sages; sma — certainly; as well. Yet even they are sometimes
naśvaram — perishable; paśyanti — they see in trance; ca — also; bewildered by Your illusory energy.
adhyātma-vidaḥ — who have realized spiritual knowledge; This is Your own wonderful pastime.
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vipaścitaḥ — very learned scholars; tathā api — still; muhyanti — Therefore, I can understand that Your
become illusioned; tava — your; aja — O unborn one; māyayā — illusory energy is very wonderful, and I
by the illusory energy; su-vismitam — most wonderful; kṛtyam — offer my respectful obeisances unto
activity; ajam — unto the supreme unborn one; nataḥ asmi — I You.
offer my obeisances; tam — unto Him.
SB 5.18.5 O Lord, although You are completely
viśvodbhava-sthāna-nirodha-karma te detached from the creation,
hy akartur aṅgīkṛtam apy apāvṛtaḥ maintenance and annihilation of this
yuktaṁ na citraṁ tvayi kārya-kāraṇe material world and are not directly
sarvātmani vyatirikte ca vastutaḥ affected by these activities, they are all
attributed to You. We do not wonder at
viśva — of the whole universe; udbhava — of the creation; sthāna this, for Your inconceivable energies
— of the maintenance; nirodha — of the annihilation; karma — perfectly qualify You to be the cause of
these activities; te — of You (O dear Lord); hi — indeed; akartuḥ all causes. You are the active principle
— aloof; aṅgīkṛtam — still accepted by the Vedic literature; api — in everything, although You are
although; apāvṛtaḥ — untouched by all these activities; yuktam — separate from everything. Thus we can
befitting; na — not; citram — wonderful; tvayi — in You; kārya- realize that everything is happening
kāraṇe — the original cause of all effects; sarva-ātmani — in all because of Your inconceivable energy.
respects; vyatirikte — set apart; ca — also; vastutaḥ — the original
substance.
SB 5.18.6 At the end of the millennium, ignorance
vedān yugānte tamasā tiraskṛtān personified assumed the form of a
rasātalād yo nṛ-turaṅga-vigrahaḥ demon, stole all the Vedas and took
pratyādade vai kavaye ’bhiyācate them down to the planet of Rasātala.
tasmai namas te ’vitathehitāya iti The Supreme Lord, however, in His
form of Hayagrīva retrieved the Vedas
vedān — the four Vedas; yuga-ante — at the end of the and returned them to Lord Brahmā
millennium; tamasā — by the demon of ignorance personified; when he begged for them. I offer my
tiraskṛtān — stolen away; rasātalāt — from the lowest planetary respectful obeisances unto the
system (Rasātala); yaḥ — who (the Supreme Personality of Supreme Lord, whose determination
Godhead); nṛ-turaṅga-vigrahaḥ — assuming the form of half- never fails.
horse, half-man; pratyādade — returned; vai — indeed; kavaye —
to the supreme poet (Lord Brahmā); abhiyā-cate — when he asked
for them; tasmai — unto Him (the form of Hayagrīva); namaḥ —
my respectful obeisances; te — to You; avitatha-īhitāya — whose
resolution never fails; iti — thus.
SB 5.18.7 Śukadeva Gosvāmī continued: My
hari-varṣe cāpi bhagavān nara-hari-rūpeṇāste; tad-rūpa-grahaṇa- dear King, Lord Nṛsiṁhadeva resides
nimittam uttaratrābhidhāsye; tad dayitaṁ rūpaṁ mahā-puruṣa- in the tract of land known as Hari-
guṇa-bhājano mahā-bhāgavato daitya-dānava-kula-tīrthīkaraṇa- varṣa. In the Seventh Canto of Śrīmad-
śīlā-caritaḥ prahlādo ’vyavadhānānanya-bhakti-yogena saha tad- Bhāgavatam, I shall describe to you
varṣa-puruṣair upāste idaṁ codāharati. how Prahlāda Mahārāja caused the
Lord to assume the form of
hari-varṣe — in the tract of land known as Harivarṣa; ca — also; Nṛsiṁhadeva. Prahlāda Mahārāja, the
api — indeed; bhagavān — the Supreme Personality of Godhead; topmost devotee of the Lord, is a
nara-hari-rūpeṇa — His form of Nṛsiṁhadeva; āste — is situated; reservoir of all the good qualities of
tat-rūpa-grahaṇa-nimittam — the reason why Lord Kṛṣṇa (Keśava) great personalities. His character and
assumed the form of Nṛsiṁha; uttaratra — in later chapters; activities have delivered all the fallen
abhidhāsye — I shall describe; tat — that; dayitam — most members of his demoniac family. Lord
pleasing; rūpam — form of the Lord; mahā-puruṣa-guṇa-bhājanaḥ Nṛsiṁhadeva is very dear to this
— Prahlāda Mahārāja, who is the abode of all the good qualities of exalted personality. Thus Prahlāda
great personalities; mahā-bhāgavataḥ — the topmost devotee; Mahārāja, along with his servants and
daitya-dānava-kula-tīrthī-karaṇa-śīlā-caritaḥ — whose activities all the denizens of Hari-varṣa, worships
and character were so exalted that he delivered all the daityas Lord Nṛsiṁhadeva by chanting the
(demons) born in his family; prahlādaḥ — Mahārāja Prahlāda; following mantra.
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avyavadhāna-ananya-bhakti-yogena — by uninterrupted and
unflinching devotional service; saha — with; tat-varṣa-puruṣaiḥ —
the inhabitants of Hari-varṣa; upāste — offers obeisances to and
worships; idam — this; ca — and; udāharati — chants.
SB 5.18.8
oṁ namo bhagavate narasiṁhāya namas tejas-tejase āvir-
āvirbhava vajra-nakha vajra-daṁṣṭra karmāśayān randhaya
randhaya tamo grasa grasa om svāhā; abhayam abhayam ātmani
bhūyiṣṭhā oṁ kṣraum.
om — O Lord; namaḥ — my respectful obeisances; bhagavate —
unto the Supreme Personality of Godhead; nara-siṁhāya —
known as Lord Nṛsiṁha; namaḥ — obeisances; tejaḥ-tejase — the
power of all power; āviḥ-āvirbhava — please be fully manifest;
vajra-nakha — O You who possess nails like thunderbolts; vajra-
daṁṣṭra — O You who possess teeth like thunderbolts; karma-
āśayān — demoniac desires to be happy by material activities;
randhaya randhaya — kindly vanquish; tamaḥ — ignorance in the
material world; grasa — kindly drive away; grasa — kindly drive
away; om — O my Lord; svāhā — respectful oblations; abhayam
— fearlessness; abhayam — fearlessness; ātmani — in my mind;
bhūyiṣṭhāḥ — may You appear; om — O Lord; kṣraum — the bīja,
or seed, of mantras offering prayers to Lord Nṛsiṁha.
SB 5.18.9
svasty astu viśvasya khalaḥ prasīdatāṁ
dhyāyantu bhūtāni śivaṁ mitho dhiyā
manaś ca bhadraṁ bhajatād adhokṣaje
āveśyatāṁ no matir apy ahaitukī
svasti — auspiciousness; astu — let there be; viśvasya — of the
entire universe; khalaḥ — the envious (almost everyone);
prasīdatām — let them be pacified; dhyāyantu — let them
consider; bhūtāni — all the living entities; śivam —
auspiciousness; mithaḥ — mutual; dhiyā — by their intelligence;
manaḥ — the mind; ca — and; bhadram — calmness; bhajatāt —
let it experience; adhokṣaje — in the Supreme Personality of
Godhead, who is beyond the perception of mind. intelligence and
senses; āveśyatām — let it be absorbed; naḥ — our; matiḥ —
intelligence; api — indeed; ahaitukī — without any motive.
SB 5.18.10
māgāra-dārātmaja-vitta-bandhuṣu
saṅgo yadi syād bhagavat-priyeṣu naḥ
yaḥ prāṇa-vṛttyā parituṣṭa ātmavān
siddhyaty adūrān na tathendriya-priyaḥ
mā — not; agāra — house; dāra — wife; ātma-ja — children; vitta
— bank balance; bandhuṣu — among friends and relatives;
saṅgaḥ — association or attachment; yadi — if; syāt — there must
be; bhagavat-priyeṣu — among persons to whom the Supreme
Personality of Godhead is very dear; naḥ — of us; yaḥ — anyone
who; prāṇa-vṛttyā — by the bare necessities of life; parituṣṭaḥ —
satisfied; ātma-vān — who has controlled his mind and realized his
self; siddhyati — becomes successful; adūrāt — very soon; na —
not; tathā — so much; indriya-priyaḥ — a person attached to
sense gratification.
I offer my respectful obeisances unto
Lord Nṛsiṁhadeva, the source of all
power. O my Lord who possess nails
and teeth just like thunderbolts, kindly
vanquish our demonlike desires for
fruitive activity in this material world.
Please appear in our hearts and drive
away our ignorance so that by Your
mercy we may become fearless in the
struggle for existence in this material
world.
May there be good fortune throughout
the universe, and may all envious
persons be pacified. May all living
entities become calm by practicing
bhakti-yoga, for by accepting
devotional service they will think of
each other’s welfare. Therefore let us
all engage in the service of the
supreme transcendence, Lord Śrī
Kṛṣṇa, and always remain absorbed in
thought of Him.
My dear Lord, we pray that we may
never feel attraction for the prison of
family life, consisting of home, wife,
children, friends, bank balance,
relatives and so on. If we do have
some attachment, let it be for
devotees, whose only dear friend is
Kṛṣṇa. A person who is actually self-
realized and who has controlled his
mind is perfectly satisfied with the bare
necessities of life. He does not try to
gratify his senses. Such a person
quickly advances in Kṛṣṇa
consciousness, whereas others, who
are too attached to material things, find
advancement very difficult.
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SB 5.18.11
yat-saṅga-labdhaṁ nija-vīrya-vaibhavaṁ
tīrthaṁ muhuḥ saṁspṛśatāṁ hi mānasam
haraty ajo ’ntaḥ śrutibhir gato ’ṅgajaṁ
ko vai na seveta mukunda-vikramam
yat — of whom (the devotees); saṅga-labdham — achieved by the
association; nija-vīrya-vaibhavam — whose influence is
uncommon; tīrtham — holy places like the Ganges; muhuḥ —
repeatedly; saṁspṛśatām — of those touching; hi — certainly;
mānasam — the dirty things in the mind; harati — vanquishes;
ajaḥ — the supreme unborn one; antaḥ — in the core of the heart;
śrutibhiḥ — by the ears; gataḥ — entered; aṅga-jam — dirty things
or infections of the body; kaḥ — who; vai — indeed; na — not;
seveta — would serve; mukunda-vikramam — the glorious
activities of Mukunda, the Supreme Personality of Godhead.
SB 5.18.12
yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
harāv abhaktasya kuto mahad-guṇā
manorathenāsati dhāvato bahiḥ
yasya — of whom; asti — there is; bhaktiḥ — devotional service;
bhagavati — to the Supreme Personality of Godhead; akiñcanā —
without any motive; sarvaiḥ — with all; guṇaiḥ — good qualities;
tatra — there (in that person); samāsate — reside; surāḥ — all the
demigods; harau — unto the Supreme Personality of Godhead;
abhaktasya — of a person who is not devoted; kutaḥ — where;
mahat-guṇāḥ — good qualities; manorathena — by mental
speculation; asati — in the temporary material world; dhāvataḥ —
who is running; bahiḥ — outside.
SB 5.18.13
harir hi sākṣād bhagavān śarīriṇām
ātmā jhaṣāṇām iva toyam īpsitam
hitvā mahāṁs taṁ yadi sajjate gṛhe
tadā mahattvaṁ vayasā dampatīnām
hariḥ — the Lord; hi — certainly; sākṣāt — directly; bhagavān —
the Supreme Personality of Godhead; śarīriṇām — of all living
entities who have accepted material bodies; ātmā — the life and
soul; jhaṣāṇām — of the aquatics; iva — like; toyam — the vast
water; īpsitam — is desired; hitvā — giving up; mahān — a great
personality; tam — Him; yadi — if; sajjate — becomes attached;
gṛhe — to household life; tadā — at that time; mahattvam —
greatness; vayasā — by age; dam-patīnām — of the husband and
wife.
By associating with persons for whom
the Supreme Personality of Godhead,
Mukunda, is the all in all, one can hear
of His powerful activities and soon
come to understand them. The
activities of Mukunda are so potent that
simply by hearing of them one
immediately associates with the Lord.
For a person who constantly and very
eagerly hears narrations of the Lord’s
powerful activities, the Absolute Truth,
the Personality of Godhead in the form
of sound vibrations, enters within his
heart and cleanses it of all
contamination. On the other hand,
although bathing in the Ganges
diminishes bodily contaminations and
infections, this process and the
process of visiting holy places can
cleanse the heart only after a long
time. Therefore who is the sane man
who will not associate with devotees to
quickly perfect his life?
All the demigods and their exalted
qualities, such as religion, knowledge
and renunciation, become manifest in
the body of one who has developed
unalloyed devotion for the Supreme
Personality of Godhead, Vāsudeva. On
the other hand, a person devoid of
devotional service and engaged in
material activities has no good
qualities. Even if he is adept at the
practice of mystic yoga or the honest
endeavor of maintaining his family and
relatives, he must be driven by his own
mental speculations and must engage
in the service of the Lord’s external
energy. How can there be any good
qualities in such a man?
Just as aquatics always desire to
remain in the vast mass of water, all
conditioned living entities naturally
desire to remain in the vast existence
of the Supreme Lord. Therefore if
someone very great by material
calculations fails to take shelter of the
Supreme Soul but instead becomes
attached to material household life, his
greatness is like that of a young, low-
class couple. One who is too attached
to material life loses all good spiritual
qualities.
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SB 5.18.14 Therefore, O demons, give up the so-
tasmād rajo-rāga-viṣāda-manyu- called happiness of family life and
māna-spṛhā-bhayadainyādhimūlam simply take shelter of the lotus feet of
hitvā gṛhaṁ saṁsṛti-cakravālaṁ Lord Nṛsiṁhadeva, which are the
nṛsiṁha-pādaṁ bhajatākutobhayam iti actual shelter of fearlessness.
Entanglement in family life is the root
tasmāt — therefore; rajaḥ — of passion or material desires; rāga cause of material attachment,
— attachment for material things; viṣāda — then disappointment; indefatigable desires, moroseness,
manyu — anger; māna-spṛhā — the desire to be respectable in anger, despair, fear and the desire for
society; bhaya — fear; dainya — of poverty; adhimūlam — the root false prestige, all of which result in the
cause; hitvā — giving up; gṛham — household life; saṁsṛti- repetition of birth and death.
cakravālam — the cycle of repeated birth and death; nṛsiṁha-
pādam — the lotus feet of Lord Nṛsiṁhadeva; bhajata — worship;
akutaḥ-bhayam — the shelter of fearlessness; iti — thus.
SB 5.18.15 Śukadeva Gosvāmī continued: In the
ketumāle ’pi bhagavān kāmadeva-svarūpeṇa lakṣmyāḥ priya- tract of land called Ketumāla-varṣa,
cikīrṣayā prajāpater duhitṝṇāṁ putrāṇāṁ tad-varṣa-patīnāṁ Lord Viṣṇu lives in the form of
puruṣāyuṣāho-rātra-parisaṅkhyānānāṁ yāsāṁ garbhā mahā- Kāmadeva, only for the satisfaction of
puruṣa-mahāstra-tejasodvejita-manasāṁ vidhvastā vyasavaḥ His devotees. These include Lakṣmījī
saṁvatsarānte vinipatanti. [the goddess of fortune], the Prajāpati
Saṁvatsara and all of Saṁvatsara’s
ketumāle — in the tract of land known as Ketumāla-varṣa; api — sons and daughters. The daughters of
also; bhagavān — the Supreme Personality of Godhead, Lord Prajāpati are considered the controlling
Viṣṇu; kāmadeva-svarūpeṇa — in the form of Kāmadeva (Cupid or deities of the nights, and his sons are
Pradyumna); lakṣmyāḥ — of the goddess of fortune; priya- considered the controllers of the days.
cikīrṣayā — with a desire to bring about the satisfaction; The Prajāpati’s offspring number
prajāpateḥ — of Prajāpati; duhitṝṇām — of the daughters; 36,000, one for each day and each
putrāṇām — of the sons; tat-varṣa-patīnām — the ruler of that night in the lifetime of a human being.
land; puruṣa-āyuṣā — in a human lifetime (about one hundred At the end of each year, the Prajāpati’s
years); ahaḥ-rātra — the days and nights; parisaṅkhyānānām — daughters become very agitated upon
which equal in number; yāsām — of whom (the daughters); seeing the extremely effulgent disc of
garbhāḥ — fetuses; mahā-puruṣa — of the Supreme Personality of the Supreme Personality of Godhead,
Godhead; mahā-astra — of the great weapon (the disc); tejasā — and thus they all suffer miscarriages.
by the effulgence; udvejita-manasām — whose minds are agitated;
vidhvastāḥ — ruined; vyasavaḥ — dead; saṁvatsara-ante — at
the end of the year; vinipatanti — fall down.
SB 5.18.16 In Ketumāla-varṣa, Lord Kāmadeva
atīva sulalita-gati-vilāsa-vilasita-rucira-hāsa-leśāvaloka-līlayā
[Pradyumna] moves very graciously.
kiñcid-uttambhita-sundara-bhrū-maṇḍala-subhaga-vadanāravinda- His mild smile is very beautiful, and
śriyā ramāṁ ramayann indriyāṇi ramayate. when He increases the beauty of His
face by slightly raising His eyebrows
atīva — very much; su-lalita — beautiful; gati — with movements; and glancing playfully, He pleases the
vilāsa — by pastimes; vilasita — manifested; rucira — pleasing; goddess of fortune. Thus He enjoys
hāsa-leśa — mild smiling; avaloka-līlayā — by playful glancing; His transcendental senses.
kiñcit-uttambhita — slightly raised; sundara — beautiful; bhrū-
maṇḍala — by the eyebrows; subhaga — auspicious; vadana-
aravinda-śriyā — with His beautiful lotuslike face; ramām — the
goddess of fortune; ramayan — pleasing; indriyāṇi — all the
senses; ramayate — He pleases.
SB 5.18.17 Accompanied during the daytime by
tad bhagavato māyāmayaṁ rūpaṁ parama-samādhi-yogena ramā the sons of the Prajāpati [the
devī saṁvatsarasya rātriṣu prajāpater duhitṛbhir upetāhaḥsu ca predominating deities of the days] and
tad-bhartṛbhir upāste idaṁ codāharati. accompanied at night by his daughters
[the deities of the nights], Lakṣmīdevī
tat — that; bhagavataḥ — of the Supreme Personality of Godhead; worships the Lord during the period
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māyā-mayam — full of affection for the devotees; rūpam — form;
parama — highest; samādhi-yogena — by absorption of the mind
in the service of the Lord; ramā — the goddess of fortune; devī —
divine woman; saṁvatsarasya — known as Saṁvatsara; rātriṣu —
during the nights; prajāpateḥ — of Prajāpati; duhitṛbhiḥ — with the
daughters; upeta — combined; ahaḥsu — during the days; ca —
also; tat-bhartṛbhiḥ — with the husbands; upāste — worships;
idam — this; ca — also; udāharati — chants.
SB 5.18.18
om hrāṁ hrīṁ hrūṁ oṁ namo bhagavate hṛṣīkeśāya sarva-guṇa-
viśeṣair vilakṣitātmane ākūtīnāṁ cittīnāṁ cetasāṁ viśeṣāṇāṁ
cādhipataye ṣoḍaśa-kalāya cchando-mayāyānna-mayāyāmṛta-
mayāya sarva-mayāya sahase ojase balāya kāntāya kāmāya
namas te ubhayatra bhūyāt.
om — O Lord; hrām hrīm hrūm — the seeds of the mantra,
chanted for a successful result; om — O Lord; namaḥ — respectful
obeisances; bhagavate — unto the lotus feet of the Supreme
Personality of Godhead; hṛṣīkeśāya — unto Hṛṣīkeśa, the Lord of
the senses; sarva-guṇa — with all transcendental qualities;
viśeṣaiḥ — with all varieties; vilakṣita — particularly observed;
ātmane — unto the soul of all living entities; ākūtīnām — of all
kinds of activity; cittīnām — of all kinds of knowledge; cetasām —
of the functions of the mind, such as determination and mental
effort; viśeṣāṇām — of their respective objects; ca — and;
adhipataye — unto the master; ṣoḍaśa-kalāya — whose parts are
the sixteen original ingredients of creation (namely the five objects
of the senses and the eleven senses, including the mind);
chandaḥ-mayāya — unto the enjoyer of all ritualistic ceremonies;
anna-mayāya — who maintains all living entities by supplying the
necessities of life; amṛta-mayāya — who awards eternal life;
sarva-mayāya — who is all-pervading; sahase — the powerful;
ojase — who supplies strength to the senses; balāya — who
supplies strength to the body; kāntāya — the supreme husband or
master of all living entities; kāmāya — who supplies all necessities
for the devotees; namaḥ — respectful obeisances; te — unto You;
ubhayatra — always (during both day and night, or both in this life
and the next); bhūyāt — may there be all good fortune.
known as the Saṁvatsara in His most
merciful form as Kāmadeva. Fully
absorbed in devotional service, she
chants the following mantras.
Let me offer my respectful obeisances
unto the Supreme Personality of
Godhead, Lord Hṛṣīkeśa, the controller
of all my senses and the origin of
everything. As the supreme master of
all bodily, mental and intellectual
activities, He is the only enjoyer of their
results. The five sense objects and
eleven senses, including the mind, are
His partial manifestations. He supplies
all the necessities of life, which are His
energy and thus nondifferent from Him,
and He is the cause of everyone’s
bodily and mental prowess, which is
also nondifferent from Him. Indeed, He
is the husband and provider of
necessities for all living entities. The
purpose of all the Vedas is to worship
Him. Therefore let us all offer Him our
respectful obeisances. May He always
be favorable toward us in this life and
the next.

SB 5.18.19 My dear Lord, You are certainly the

striyo vratais tvā hṛṣīkeśvaraṁ svato fully independent master of all the
hy ārādhya loke patim āśāsate ’nyam senses. Therefore all women who
tāsāṁ na te vai paripānty apatyaṁ worship You by strictly observing vows
priyaṁ dhanāyūṁṣi yato ’sva-tantrāḥ because they wish to acquire a
husband to satisfy their senses are
striyaḥ — all women; vrataiḥ — by observing fasting and other surely under illusion. They do not know
vows; tvā — you; hṛṣīkeśvaram — the Supreme Personality of that such a husband cannot actually
Godhead, master of the senses; svataḥ — of your own accord; hi give protection to them or their
— certainly; ārādhya — worshiping; loke — in the world; patim — children. Nor can he protect their
a husband; āśāsate — ask for; anyam — another; tāsām — of all wealth or duration of life, for he himself
those women; na — not; te — the husbands; vai — indeed; is dependent on time, fruitive results
paripānti — able to protect; apatyam — the children; priyam — and the modes of nature, which are all
very dear; dhana — the wealth; āyūṁṣi — or the duration of life; subordinate to You.
yataḥ — because; asva-tantrāḥ — dependent.

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SB 5.18.20 He alone who is never afraid but who,
sa vai patiḥ syād akutobhayaḥ svayaṁ on the contrary, gives complete shelter
samantataḥ pāti bhayāturaṁ janam to all fearful persons can actually
sa eka evetarathā mitho bhayaṁ become a husband and protector.
naivātmalābhād adhi manyate param Therefore, my Lord, You are the only
husband, and no one else can claim
saḥ — he; vai — indeed; patiḥ — a husband; syāt — would be; this position. If You were not the only
akutaḥ-bhayaḥ — who is not fearful of anyone; svayam — self- husband, You would be afraid of
sufficient; samantataḥ — entirely; pāti — maintains; bhaya-āturam others. Therefore persons learned in all
— who is very afraid; janam — a person; saḥ — therefore he; ekaḥ Vedic literature accept only Your
— one; eva — only; itarathā — otherwise; mithaḥ — from one Lordship as everyone’s master, and
another; bhayam — fear; na — not; eva — indeed; ātma-lābhāt — they think no one else a better
than the attainment of You; adhi — greater; manyate — is husband and protector than You.
accepted; param — other thing.
SB 5.18.21 My dear Lord, You automatically fulfill
yā tasya te pāda-saroruhārhaṇaṁ all the desires of a woman who
nikāmayet sākhila-kāma-lampaṭā worships Your lotus feet in pure love.
tad eva rāsīpsitam īpsito ’rcito However, if a woman worships Your
yad-bhagna-yācñā bhagavan pratapyate lotus feet for a particular purpose, You
also quickly fulfill her desires, but in the
yā — a woman who; tasya — of Him; te — of You; pāda-saroruha end she becomes broken-hearted and
— of the lotus feet; arhaṇam — the worship; nikāmayet — fully laments. Therefore one need not
desires; sā — such a woman; akhila-kāma-lampaṭā — although worship Your lotus feet for some
maintaining all kinds of material desire; tat — that; eva — only; rāsi material benefit.
— You award; īpsitam — some other desired benediction; īpsitaḥ
— being looked to for; arcitaḥ — worshiped; yat — from which;
bhagna-yācñā — one who desires objects other than Your lotus
feet and who thus becomes broken; bhagavan — O my Lord;
pratapyate — is pained.
SB 5.18.22 O supreme unconquerable Lord, when
mat-prāptaye ’jeśa-surāsurādayas they become absorbed in thoughts of
tapyanta ugraṁ tapa aindriye dhiyaḥ material enjoyment, Lord Brahmā and
ṛte bhavat-pāda-parāyaṇān na māṁ Lord Śiva, as well as other demigods
vindanty ahaṁ tvad-dhṛdayā yato ’jita and demons, undergo severe
penances and austerities to receive my
mat-prāptaye — to obtain my mercy; aja — Lord Brahmā; īśa — benedictions. But I do not favor
Lord Śiva; sura — the other demigods, headed by King Indra, anyone, however great he may be,
Candra and Varuṇa; asura-ādayaḥ — as well as the demons; unless he is always engaged in the
tapyante — undergo; ugram — severe; tapaḥ — austerity; aindriye service of Your lotus feet. Because I
dhiyaḥ — whose minds are absorbed in thoughts of superior sense always keep You within my heart, I
gratification; ṛte — unless; bhavat-pāda-parāyaṇāt — one who is cannot favor anyone but a devotee.
wholly and solely engaged in the service of the Supreme Lord’s
lotus feet; na — not; mām — me; vindanti — obtain; aham — I;
tvat — in You; hṛdayāḥ — whose hearts; yataḥ — therefore; ajita
— O unconquerable one.
SB 5.18.23 O infallible one, Your lotus palm is the
sa tvaṁ mamāpy acyuta śīrṣṇi vanditaṁ source of all benediction. Therefore
karāmbujaṁ yat tvad-adhāyi sātvatām Your pure devotees worship it, and
bibharṣi māṁ lakṣma vareṇya māyayā You very mercifully place Your hand on
ka īśvarasyehitam ūhituṁ vibhur iti their heads. I wish that You may also
place Your hand on My head, for
saḥ — that; tvam — You; mama — of me; api — also; acyuta — O although You already bear my insignia
infallible one; śīrṣṇi — on the head; vanditam — worshiped; kara- of golden streaks on Your chest, I
ambujam — Your lotus hand; yat — which; tvat — by You; adhāyi regard this honor as merely a kind of
— placed; sātvatām — on the head of the devotees; bibharṣi — false prestige for me. You show Your
84
You maintain; mām — me; lakṣma — as an insignia on Your real mercy to Your devotees, not to
chest; vareṇya — O worshipable one; māyayā — with deceit; kaḥ me. Of course, You are the supreme
— who; īśvarasya — of the supremely powerful controller; īhitam absolute controller, and no one can
— the desires; ūhitum — to understand by reason and argument; understand Your motives.
vibhuḥ — is able; iti — thus.
SB 5.18.24 Śukadeva Gosvāmī continued: In
ramyake ca bhagavataḥ priyatamaṁ mātsyam avatāra-rūpaṁ tad- Ramyaka-varṣa, where Vaivasvata
varṣa-puruṣasya manoḥ prāk-pradarśitaṁ sa idānīm api mahatā Manu rules, the Supreme Personality
bhakti-yogenārādhayatīdaṁ codāharati. of Godhead appeared as Lord Matsya
at the end of the last era [the Cākṣuṣa-
ramyake ca — also in Ramyaka-varṣa; bhagavataḥ — of the manvantara]. Vaivasvata Manu now
Supreme Personality of Godhead; priya-tamam — the foremost; worships Lord Matsya in pure
mātsyam — fish; avatāra-rūpam — the form of the incarnation; tat- devotional service and chants the
varṣa-puruṣasya — of the ruler of that land; manoḥ — Manu; prāk following mantra.
— previously (at the end of the Cākṣuṣa-manvantara); pradarśitam
— exhibited; saḥ — that Manu; idānīm api — even until now;
mahatā bhakti-yogena — by dint of advanced devotional service;
ārādhayati — worships the Supreme Personality of Godhead; idam
— this; ca — and; udāharati — chants.
SB 5.18.25 I offer my respectful obeisances unto
oṁ namo bhagavate mukhyatamāya namaḥ sattvāya the Supreme Personality of Godhead,
prāṇāyaujase sahase balāya mahā-matsyāya nama iti. who is pure transcendence. He is the
origin of all life, bodily strength, mental
om — O my Lord; namaḥ — respectful obeisances; bhagavate — power and sensory ability. Known as
unto the Supreme Personality of Godhead; mukhya-tamāya — the Matsyāvatāra, the gigantic fish
first incarnation to appear; namaḥ — my respectful obeisances; incarnation, He appears first among all
sattvāya — unto the pure transcendence; prāṇāya — the origin of the incarnations. Again I offer my
life; ojase — the source of the potency of the senses; sahase — obeisances unto Him.
the origin of all mental power; balāya — the origin of bodily
strength; mahā-matsyāya — unto the gigantic fish incarnation;
namaḥ — respectful obeisances; iti — thus.

SB 5.18.26 My dear Lord, just as a puppeteer

antar bahiś cākhila-loka-pālakair controls his dancing dolls and a
adṛṣṭa-rūpo vicarasy uru-svanaḥ husband controls his wife, Your
sa īśvaras tvaṁ ya idaṁ vaśe ’nayan Lordship controls all the living entities
nāmnā yathā dārumayīṁ naraḥ striyam in the universe, such as the
brāhmaṇas, kṣatriyas, vaiśyas and
antaḥ — within; bahiḥ — without; ca — also; akhila-loka-pālakaiḥ śūdras. Although You are in everyone’s
— by the leaders of the different planets, societies, kingdoms and heart as the supreme witness and
so on; adṛṣṭa-rūpaḥ — not seen; vicarasi — You wander; uru — commander and are outside everyone
very great; svanaḥ — whose sounds (Vedic mantras); saḥ — He; as well, the so-called leaders of
īśvaraḥ — the supreme controller; tvam — You; yaḥ — who; idam societies, communities and countries
— this; vaśe — under control; anayat — has brought; nāmnā — by cannot realize You. Only those who
different names like brāhmaṇa, kṣatriya, vaiśya and śūdra; yathā hear the vibration of the Vedic mantras
— exactly like; dārumayīm — made of wood; naraḥ — a man; can appreciate You.
striyam — a doll.

SB 5.18.27 My Lord, from the great leaders of the

yaṁ loka-pālāḥ kila matsara-jvarā universe, such as Lord Brahmā and
hitvā yatanto ’pi pṛthak sametya ca other demigods, down to the political
pātuṁ na śekur dvi-padaś catuṣ-padaḥ leaders of this world, all are envious of
sarīsṛpaṁ sthāṇu yad atra dṛśyate Your authority. Without Your help,
however, they could neither separately
yam — whom (You); loka-pālāḥ — the great leaders of the nor concertedly maintain the
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universe, beginning with Lord Brahmā; kila — what to speak of
others; matsara-jvarāḥ — who are suffering from the fever of envy;
hitvā — leaving aside; yatantaḥ — endeavoring; api — although;
pṛthak — separately; sametya — combined; ca — also; pātum —
to protect; na — not; śekuḥ — able; dvi-padaḥ — two-legged;
catuḥ-padaḥ — four-legged; sarīsṛpam — reptiles; sthāṇu — not
moving; yat — whatever; atra — within this material world; dṛśyate
— is visible.
SB 5.18.28
bhavān yugāntārṇava ūrmi-mālini
kṣoṇīm imām oṣadhi-vīrudhāṁ nidhim
mayā sahoru kramate ’ja ojasā
tasmai jagat-prāṇa-gaṇātmane nama iti
bhavān — Your Lordship; yuga-anta-arṇave — in the water of
devastation at the end of the millennium; ūrmi-mālini —
possessing rows of big waves; kṣoṇīm — the planet earth; imām
— this; oṣadhi-vīrudhām — of all kinds of herbs and drugs; nidhim
— the storehouse; mayā — me; saha — with; uru — great;
kramate — You roamed; aja — O unborn one; ojasā — with
speed; tasmai — unto Him; jagat — of the entire universe; prāṇa-
gaṇa-ātmane — the ultimate source of life; namaḥ — my
respectful obeisances; iti — thus.
SB 5.18.29
hiraṇmaye ’pi bhagavān nivasati kūrma-tanuṁ bibhrāṇas tasya tat
priyatamāṁ tanum aryamā saha varṣa-puruṣaiḥ pitṛ-gaṇādhipatir
upadhāvati mantram imaṁ cānujapati.
hiraṇmaye — in Hiraṇmaya-varṣa; api — indeed; bhagavān — the
Supreme Personality of Godhead; nivasati — resides; kūrma-
tanum — the body of a tortoise; bibhrāṇaḥ — manifesting; tasya —
of the Supreme Personality of Godhead; tat — that; priya-tamām
— dearmost; tanum — body; aryamā — Aryamā, the chief resident
of Hiraṇmaya-varṣa; saha — with; varṣa-puruṣaiḥ — the people of
that tract of land; pitṛ-gaṇa-adhipatiḥ — who is the chief of the
pitās; upadhāvati — worships in devotional service; mantram —
hymn; imam — this; ca — also; anujapati — chants.
SB 5.18.30
oṁ namo bhagavate akūpārāya sarva-sattva-guṇa-viśeṣaṇāyānu-
palakṣita-sthānāya namo varṣmaṇe namo bhūmne namo namo
’vasthānāya namas te.
om — O my Lord; namaḥ — respectful obeisances; bhagavate —
unto You, the Supreme Personality of Godhead; akūpārāya — in
the form of a tortoise; sarva-sattva-guṇa-viśeṣaṇāya — whose
form consists of śuddha-sattva, transcendental goodness;
anupalakṣita-sthānāya — unto You, whose position is not
discernible; namaḥ — my respectful obeisances; varṣmaṇe —
unto You who, although the oldest, are unaffected by time; namaḥ
— my respectful obeisances; bhūmne — to the great one who can
go everywhere; namaḥ namaḥ — repeated obeisances;
avasthānāya — the shelter of everything; namaḥ — respectful
innumerable living entities within the
universe. You are actually the only
maintainer of all human beings, of
animals like cows and asses, and of
plants, reptiles, birds, mountains and
whatever else is visible within this
material world.
O almighty Lord, at the end of the
millennium this planet earth, which is
the source of all kinds of herbs, drugs
and trees, was inundated by water and
drowned beneath the devastating
waves. At that time, You protected me
along with the earth and roamed the
sea with great speed. O unborn one,
You are the actual maintainer of the
entire universal creation, and therefore
You are the cause of all living entities. I
offer my respectful obeisances unto
You.
Śukadeva Gosvāmī continued: In
Hiraṇmaya-varṣa, the Supreme Lord,
Viṣṇu, lives in the form of a tortoise
[kūrma-śarīra]. This most dear and
beautiful form is always worshiped
there in devotional service by Aryamā,
the chief resident of Hiraṇmaya-varṣa,
along with the other inhabitants of that
land. They chant the following hymns.
O my Lord, I offer my respectful
obeisances unto You, who have
assumed the form of a tortoise. You
are the reservoir of all transcendental
qualities, and being entirely untinged
by matter, You are perfectly situated in
pure goodness. You move here and
there in the water, but no one can
discern Your position. Therefore I offer
my respectful obeisances unto You.
Because of Your transcendental
position, You are not limited by past,
present and future. You are present
everywhere as the shelter of all things,
and therefore I offer my respectful
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obeisances; te — unto You.
SB 5.18.31
yad-rūpam etan nija-māyayārpitam
artha-svarūpaṁ bahu-rūpa-rūpitam
saṅkhyā na yasyāsty ayathopalambhanāt
tasmai namas te ’vyapadeśa-rūpiṇe
yat — of whom; rūpam — the form; etat — this; nija-māyayā
arpitam — manifested by Your personal potency; artha-svarūpam
— this entire visible cosmic manifestation; bahu-rūpa-rūpitam —
manifested in various forms; saṅkhyā — the measurement; na —
not; yasya — of which; asti — there is; ayathā — falsely;
upalambhanāt — from perceiving; tasmai — unto Him (the
Supreme Lord); namaḥ — my respectful obeisances; te — unto
You; avyapadeśa — cannot be ascertained by mental speculation;
rūpiṇe — whose real form.
SB 5.18.32
jarāyujaṁ svedajam aṇḍajodbhidaṁ
carācaraṁ devarṣi-pitṛ-bhūtam aindriyam
dyauḥ khaṁ kṣitiḥ śaila-sarit-samudra-
dvīpa-graharkṣety abhidheya ekaḥ
jarāyu-jam — one born from a womb; sveda-jam — one born from
perspiration; aṇḍa-ja — one born from an egg; udbhidam — one
born of the earth; cara-acaram — the moving and the stationary;
deva — the demigods; ṛṣi — the great sages; pitṛ — the
inhabitants of Pitṛloka; bhūtam — the material elements air, fire,
water and earth; aindriyam — all the senses; dyauḥ — the higher
planetary systems; kham — the sky; kṣitiḥ — the earthly planets;
śaila — the hills and mountains; sarit — the rivers; samudra — the
oceans; dvīpa — the islands; graha-ṛkṣa — the stars and planets;
iti — thus; abhidheyaḥ — to be variously named; ekaḥ — one.
SB 5.18.33
yasminn asaṅkhyeya-viśeṣa-nāma-
rūpākṛtau kavibhiḥ kalpiteyam
saṅkhyā yayā tattva-dṛśāpanīyate
tasmai namaḥ sāṅkhya-nidarśanāya te iti
yasmin — in You (the Supreme Personality of Godhead);
asaṅkhyeya — innumerable; viśeṣa — particular; nāma — names;
rūpa — forms; ākṛtau — possessing bodily features; kavibhiḥ — by
great learned persons; kalpitā — imagined; iyam — this; saṅkhyā
— number; yayā — by whom; tattva — of the truth; dṛśā — by
knowledge; apanīyate — is extracted; tasmai — unto Him; namaḥ
— respectful obeisances; sāṅkhya-nidarśanāya — who is the
revealer of this numerical knowledge; te — unto You; iti — thus.
obeisances unto You again and again.
My dear Lord, this visible cosmic
manifestation is a demonstration of
Your own creative energy. Since the
countless varieties of forms within this
cosmic manifestation are simply a
display of Your external energy, this
virāṭ-rūpa [universal body] is not Your
real form. Except for a devotee in
transcendental consciousness, no one
can perceive Your actual form.
Therefore I offer my respectful
obeisances unto You.
My dear Lord, You manifest Your
different energies in countless forms:
as living entities born from wombs,
from eggs and from perspiration; as
plants and trees that grow out of the
earth; as all living entities, both moving
and standing, including the demigods,
the learned sages and the pitās; as
outer space, as the higher planetary
system containing the heavenly
planets, and as the planet earth with its
hills, rivers, seas, oceans and islands.
Indeed, all the stars and planets are
simply manifestations of Your different
energies, but originally You are one
without a second. Therefore there is
nothing beyond You. This entire
cosmic manifestation is therefore not
false but is simply a temporary
manifestation of Your inconceivable
energy.
O my Lord, Your name, form and
bodily features are expanded in
countless forms. No one can determine
exactly how many forms exist, yet You
Yourself, in Your incarnation as the
learned scholar Kapiladeva, have
analyzed the cosmic manifestation as
containing twenty-four elements.
Therefore if one is interested in
Sāṅkhya philosophy, by which one can
enumerate the different truths, he must
hear it from You. Unfortunately,
nondevotees simply count the different
elements and remain ignorant of Your
actual form. I offer my respectful
obeisances unto You.
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SB 5.18.34
uttareṣu ca kuruṣu bhagavān yajña-puruṣaḥ kṛta-varāha-rūpa āste
taṁ tu devī haiṣā bhūḥ saha kurubhir askhalita-bhakti-
yogenopadhāvati imāṁ ca paramām upaniṣadam āvartayati.
uttareṣu — on the northern side; ca — also; kuruṣu — in the tract
of land known as Kuru; bhagavān — the Supreme Personality of
Godhead; yajña-puruṣaḥ — who accepts all results of sacrifices;
kṛta-varāha-rūpaḥ — having accepted the form of a boar; āste —
exists eternally; tam — Him; tu — certainly; devī — the goddess;
ha — certainly; eṣā — this; bhūḥ — planet earth; saha — along
with; kurubhiḥ — the inhabitants of the land known as Kuru;
askhalita — unfailing; bhakti-yogena — by devotional service;
upadhāvati — worship; imām — this; ca — also; paramām
upaniṣadam — the supreme Upaniṣad (the process by which one
can approach the Lord); āvartayati — chants again and again for
the purpose of practice.
SB 5.18.35
oṁ namo bhagavate mantra-tattva-liṅgāya yajña-kratave mahā-
dhvarāvayavāya mahā-puruṣāya namaḥ karma-śuklāya tri-yugāya
namas te.
om — O Lord; namaḥ — respectful obeisances; bhagavate — unto
the Supreme Personality of Godhead; mantra-tattva-liṅgāya —
who is understood in truth by different mantras; yajña — in the
form of animal sacrifices; kratave — and animal sacrifice; mahā-
dhvara — great sacrifices; avayavāya — whose limbs and bodily
parts; mahā-puruṣāya — unto the Supreme Person; namaḥ —
respectful obeisances; karma-śuklāya — who purifies the fruitive
activities of the living entities; tri-yugāya — unto the Supreme
Personality of Godhead, who is full with six opulences and who
appears in three yugas (remaining concealed in the fourth yuga);
namaḥ — my respectful obeisances; te — unto You.
SB 5.18.36
yasya svarūpaṁ kavayo vipaścito
guṇeṣu dāruṣv iva jāta-vedasam
mathnanti mathnā manasā didṛkṣavo
gūḍhaṁ kriyārthair nama īritātmane
yasya — whose; sva-rūpam — form; kavayaḥ — the greatly
learned sages; vipaścitaḥ — expert in ascertaining the Absolute
Truth; guṇeṣu — in the material manifestation, consisting of the
three modes of nature; dāruṣu — in wood; iva — like; jāta —
manifested; vedasam — fire; mathnanti — stir; mathnā — with a
piece of wood used for producing fire; manasā — by the mind;
didṛkṣavaḥ — who are inquisitive; gūḍham — hidden; kriyā-arthaiḥ
— by fruitive activities and their results; namaḥ — respectful
obeisances; īrita-ātmane — unto the Lord, who is manifested.
SB 5.18.37
dravya-kriyā-hetv-ayaneśa-kartṛbhir
māyā-guṇair vastu-nirīkṣitātmane
anvīkṣayāṅgātiśayātma-buddhibhir
nirasta-māyākṛtaye namo namaḥ
dravya — by the objects of sense enjoyment; kriyā — the activities
Śukadeva Gosvāmī said: Dear King,
the Supreme Lord in His boar
incarnation, who accepts all sacrificial
offerings, lives in the northern part of
Jambūdvīpa. There, in the tract of land
known as Uttarakuru-varṣa, mother
earth and all the other inhabitants
worship Him with unfailing devotional
service by repeatedly chanting the
following Upaniṣadic mantra.
O Lord, we offer our respectful
obeisances unto You as the gigantic
person. Simply by chanting mantras,
we shall be able to understand You
fully. You are yajña [sacrifice], and You
are the kratu [ritual]. Therefore all the
ritualistic ceremonies of sacrifice are
part of Your transcendental body, and
You are the only enjoyer of all
sacrifices. Your form is composed of
transcendental goodness. You are
known as tri-yuga because in Kali-yuga
You appeared as a concealed
incarnation and because You always
fully possess the three pairs of
opulences.
By manipulating a fire-generating stick,
great saints and sages can bring forth
the fire lying dormant within wood. In
the same way, O Lord, those expert in
understanding the Absolute Truth try to
see You in everything — even in their
own bodies. Yet you remain concealed.
You are not to be understood by
indirect processes involving mental or
physical activities. Because You are
self-manifested, only when You see
that a person is wholeheartedly
engaged in searching for You do You
reveal Yourself. Therefore I offer my
respectful obeisances unto You.
The objects of material enjoyment
[sound, form, taste, touch and smell],
the activities of the senses, the
controllers of sensory activities [the
demigods], the body, eternal time and
egotism are all creations of Your
material energy. Those whose
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of the senses; hetu — the predominating deities of sensory intelligence has become fixed by
activities; ayana — the body; īśa — the predominating time; perfect execution of mystic yoga can
kartṛbhiḥ — by false egotism; māyā-guṇaiḥ — by the modes of see that all these elements result from
material nature; vastu — as a fact; nirīkṣita — being observed; the actions of Your external energy.
ātmane — unto the Supreme Soul; anvīkṣayā — by careful They can also see Your transcendental
consideration; aṅga — by the limbs of yogic practice; atiśaya- form as Supersoul in the background of
ātma-buddhibhiḥ — by those whose intelligence has become fixed; everything. Therefore I repeatedly offer
nirasta — completely freed from; māyā — the illusory energy; my respectful obeisances unto You.
ākṛtaye — whose form; namaḥ — all respectful obeisances;
namaḥ — respectful obeisances.
SB 5.18.38 O Lord, You do not desire the creation,
karoti viśva-sthiti-saṁyamodayaṁ maintenance or annihilation of this
yasyepsitaṁ nepsitam īkṣitur guṇaiḥ material world, but You perform these
māyā yathāyo bhramate tad-āśrayaṁ activities for the conditioned souls by
grāvṇo namas te guṇa-karma-sākṣiṇe Your creative energy. Exactly as a
piece of iron moves under the influence
karoti — performing; viśva — of the universe; sthiti — the of a lodestone, inert matter moves
maintenance; saṁyama — winding up; udayam — creation; yasya when You glance over the total
— of whom; īpsitam — desired; na — not; īpsitam — desired; material energy.
īkṣituḥ — of the one glancing over; guṇaiḥ — with the modes of
material nature; māyā — the material energy; yathā — as much
as; ayaḥ — iron; bhramate — moves; tat-āśrayam — placed near
that; grāvṇaḥ — a magnetic stone; namaḥ — my respectful
obeisances; te — unto You; guṇa-karma-sākṣiṇe — the witness of
the actions and reactions of material nature.
SB 5.18.39 My Lord, as the original boar within this
pramathya daityaṁ prativāraṇaṁ mṛdhe universe, You fought and killed the
yo māṁ rasāyā jagad-ādi-sūkaraḥ great demon Hiraṇyakṣa. Then You
kṛtvāgra-daṁṣṭre niragād udanvataḥ lifted me [the earth] from the
krīḍann ivebhaḥ praṇatāsmi taṁ vibhum iti Garbhodaka Ocean on the end of Your
tusk, exactly as a sporting elephant
pramathya — after killing; daityam — the demon; prativāraṇam — plucks a lotus flower from the water. I
most formidable opponent; mṛdhe — in the fight; yaḥ — He who; bow down before You.
mām — me (the earth); rasāyāḥ — fallen to the bottom of the
universe; jagat — in this material world; ādi-sūkaraḥ — the original
form of a boar; kṛtvā — keeping it; agra-daṁṣṭre — on the end of
the tusk; niragāt — came out of the water; udanvataḥ — from the
Garbhodaka Ocean; krīḍan — playing; iva — like; ibhaḥ —
elephant; praṇatā asmi — I bow down; tam — to Him; vibhum —
the Supreme Lord; iti — thus.

Hamsa Guhya Prayers SB 6.4.23-34

SB 6.4.23
śrī-prajāpatir uvāca
namaḥ parāyāvitathānubhūtaye
guṇa-trayābhāsa-nimitta-bandhave
adṛṣṭa-dhāmne guṇa-tattva-buddhibhir
nivṛtta-mānāya dadhe svayambhuve
śrī-prajāpatiḥ uvāca — the prajāpati Dakṣa said; namaḥ — all
respectful obeisances; parāya — unto the Transcendence;
avitatha — correct; anubhūtaye — unto Him whose spiritual
potency brings about realization of Him; guṇa-traya — of the
Prajāpati Dakṣa said: The Supreme
Personality of Godhead is transcendental
to the illusory energy and the physical
categories it produces. He possesses the
potency for unfailing knowledge and
supreme willpower, and He is the
controller of the living entities and the
illusory energy. The conditioned souls
who have accepted this material
manifestation as everything cannot see
Him, for He is above the evidence of
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three material modes of nature; ābhāsa — of the living entities
who have the appearance; nimitta — and of the material energy;
bandhave — unto the controller; adṛṣṭa-dhāmne — who is not
perceived in His abode; guṇa-tattva-buddhibhiḥ — by the
conditioned souls whose poor intelligence dictates that real truth
is found in the manifestations of the three modes of material
nature; nivṛtta-mānāya — who has surpassed all material
measurements and calculations; dadhe — I offer; svayambhuve
— unto the Supreme Lord, who is manifest with no cause.
SB 6.4.24
na yasya sakhyaṁ puruṣo ’vaiti sakhyuḥ
sakhā vasan saṁvasataḥ pure ’smin
guṇo yathā guṇino vyakta-dṛṣṭes
tasmai maheśāya namaskaromi
na — not; yasya — whose; sakhyam — fraternity; puruṣaḥ —
the living entity; avaiti — knows; sakhyuḥ — of the supreme
friend; sakhā — the friend; vasan — living; saṁvasataḥ — of
the one living with; pure — in the body; asmin — this; guṇaḥ —
the object of sense perception; yathā — just like; guṇinaḥ — of
its respective sense organ; vyakta-dṛṣṭeḥ — who oversees the
material manifestation; tasmai — unto Him; mahā-īśāya — unto
the supreme controller; namaskaromi — I offer my obeisances.
SB 6.4.25
deho ’savo ’kṣā manavo bhūta-mātrām
ātmānam anyaṁ ca viduḥ paraṁ yat
sarvaṁ pumān veda guṇāṁś ca taj-jño
na veda sarva-jñam anantam īḍe
dehaḥ — this body; asavaḥ — the life airs; akṣāḥ — the
different senses; manavaḥ — the mind, understanding, intellect
and ego; bhūta-mātrām — the five gross material elements and
the sense objects (form, taste, sound and so on); ātmānam —
themselves; anyam — any other; ca — and; viduḥ — know;
param — beyond; yat — that which; sarvam — everything;
pumān — the living being; veda — knows; guṇān — the
qualities of the material nature; ca — and; tat-jñaḥ — knowing
those things; na — not; veda — knows; sarva-jñam — unto the
omniscient; anantam — the unlimited; īḍe — I offer my
respectful obeisances.
SB 6.4.26
yadoparāmo manaso nāma-rūpa-
rūpasya dṛṣṭa-smṛti-sampramoṣāt
ya īyate kevalayā sva-saṁsthayā
haṁsāya tasmai śuci-sadmane namaḥ
yadā — when in trance; uparāmaḥ — complete cessation;
manasaḥ — of the mind; nāma-rūpa — material names and
forms; rūpasya — of that by which they appear; dṛṣṭa — of
material vision; smṛti — and of remembrance; sampramoṣāt —
due to the destruction; yaḥ — who (the Supreme Personality of
Godhead); īyate — is perceived; kevalayā — with spiritual; sva-
saṁsthayā — His own original form; haṁsāya — unto the
supreme pure; tasmai — unto Him; śuci-sadmane — who is
experimental knowledge. Self-evident and
self-sufficient, He is not caused by any
superior cause. Let me offer my
respectful obeisances unto Him.
As the sense objects [form, taste, touch,
smell and sound] cannot understand how
the senses perceive them, so the
conditioned soul, although residing in his
body along with the Supersoul, cannot
understand how the supreme spiritual
person, the master of the material
creation, directs his senses. Let me offer
my respectful obeisances unto that
Supreme Person, who is the supreme
controller.
Because they are only matter, the body,
the life airs, the external and internal
senses, the five gross elements and the
subtle sense objects [form, taste, smell,
sound and touch] cannot know their own
nature, the nature of the other senses or
the nature of their controllers. But the
living being, because of his spiritual
nature, can know his body, the life airs,
the senses, the elements and the sense
objects, and he can also know the three
qualities that form their roots.
Nevertheless, although the living being is
completely aware of them, he is unable to
see the Supreme Being, who is
omniscient and unlimited. I therefore offer
my respectful obeisances unto Him.
When one’s consciousness is completely
purified of the contamination of material
existence, gross and subtle, without being
agitated as in the working and dreaming
states, and when the mind is not
dissolved as in suṣupti, deep sleep, one
comes to the platform of trance. Then
one’s material vision and the memories of
the mind, which manifests names and
forms, are vanquished. Only in such a
trance is the Supreme Personality of
Godhead revealed. Thus let us offer our
respectful obeisances unto the Supreme
Personality of Godhead, who is seen in
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realized only in the pure state of spiritual existence; namaḥ — I that uncontaminated, transcendental
offer my respectful obeisances.
SB 6.4.27-28
manīṣiṇo ’ntar-hṛdi sanniveśitaṁ
sva-śaktibhir navabhiś ca trivṛdbhiḥ
vahniṁ yathā dāruṇi pāñcadaśyaṁ
manīṣayā niṣkarṣanti gūḍham
sa vai mamāśeṣa-viśeṣa-māyā-
niṣedha-nirvāṇa-sukhānubhūtiḥ
sa sarva-nāmā sa ca viśva-rūpaḥ
prasīdatām aniruktātma-śaktiḥ
manīṣiṇaḥ — great learned brāhmaṇas performing ritualistic
ceremonies and sacrifices; antaḥ-hṛdi — within the core of the
heart; sanniveśitam — being situated; sva-śaktibhiḥ — with His
own spiritual potencies; navabhiḥ — also with the nine different
material potencies (the material nature, the total material
energy, the ego, the mind and the five objects of the senses); ca
— and (the five gross material elements and the ten acting and
knowledge-gathering senses); trivṛdbhiḥ — by the three material
modes of nature; vahnim — fire; yathā — just like; dāruṇi —
within wood; pāñcadaśyam — produced by chanting the fifteen
hymns known as Sāmidhenī mantras; manīṣayā — by purified
intelligence; niṣkarṣanti — extract; gūḍham — although not
manifesting; saḥ — that Supreme Personality of Godhead; vai
— indeed; mama — toward me; aśeṣa — all; viśeṣa —
varieties; māyā — of the illusory energy; niṣedha — by the
process of negation; nirvāṇa — of liberation; sukha-anubhūtiḥ
— who is realized by transcendental bliss; saḥ — that Supreme
Personality of Godhead; sarva-nāmā — who is the source of all
names; saḥ — that Supreme Personality of Godhead; ca —
also; viśva-rūpaḥ — the gigantic form of the universe;
prasīdatām — may He be merciful; anirukta — inconceivable;
ātma-śaktiḥ — the reservoir of all spiritual potencies.
SB 6.4.29
yad yan niruktaṁ vacasā nirūpitaṁ
dhiyākṣabhir vā manasota yasya
mā bhūt svarūpaṁ guṇa-rūpaṁ hi tat tat
sa vai guṇāpāya-visarga-lakṣaṇaḥ
yat yat — whatever; niruktam — expressed; vacasā — by
words; nirūpitam — ascertained; dhiyā — by so-called
meditation or intelligence; akṣabhiḥ — by the senses; vā — or;
manasā — by the mind; uta — certainly; yasya — of whom; mā
bhūt — may not be; sva-rūpam — the actual form of the Lord;
guṇa-rūpam — consisting of the three qualities; hi — indeed; tat
tat — that; saḥ — that Supreme Personality of Godhead; vai —
indeed; guṇa-apāya — the cause of the annihilation of
everything made of the material modes of nature; visarga —
and the creation; lakṣaṇaḥ — appearing as.
state.
Just as great learned brāhmaṇas who are
expert in performing ritualistic ceremonies
and sacrifices can extract the fire dormant
within wooden fuel by chanting the fifteen
Sāmidhenī mantras, thus proving the
efficacy of the Vedic mantras, so those
who are actually advanced in
consciousness — in other words, those
who are Kṛṣṇa conscious — can find the
Supersoul, who by His own spiritual
potency is situated within the heart. The
heart is covered by the three modes of
material nature and the nine material
elements [material nature, the total
material energy, the ego, the mind and
the five objects of sense gratification], and
also by the five material elements and the
ten senses. These twenty-seven
elements constitute the external energy of
the Lord. Great yogīs meditate upon the
Lord, who is situated as the Supersoul,
Paramātmā, within the core of the heart.
May that Supersoul be pleased with me.
The Supersoul is realized when one is
eager for liberation from the unlimited
varieties of material life. One actually
attains such liberation when he engages
in the transcendental loving service of the
Lord and realizes the Lord because of his
attitude of service. The Lord may be
addressed by various spiritual names,
which are inconceivable to the material
senses. When will that Supreme
Personality of Godhead be pleased with
me?
Anything expressed by material
vibrations, anything ascertained by
material intelligence and anything
experienced by the material senses or
concocted within the material mind is but
an effect of the modes of material nature
and therefore has nothing to do with the
real nature of the Supreme Personality of
Godhead. The Supreme Lord is beyond
the creation of this material world, for He
is the source of the material qualities and
creation. As the cause of all causes, He
exists before the creation and after the
creation. I wish to offer my respectful
obeisances unto Him.
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SB 6.4.30
yasmin yato yena ca yasya yasmai
yad yo yathā kurute kāryate ca
parāvareṣāṁ paramaṁ prāk prasiddhaṁ
tad brahma tad dhetur ananyad ekam
yasmin — in whom (the Supreme Personality of Godhead or the
supreme place of repose); yataḥ — from whom (everything
emanates); yena — by whom (everything is enacted); ca —
also; yasya — to whom everything belongs; yasmai — to whom
(everything is offered); yat — which; yaḥ — who; yathā — as;
kurute — executes; kāryate — is performed; ca — also; para-
avareṣām — of both, in the material and spiritual existence;
paramam — the supreme; prāk — the origin; prasiddham —
well known to everyone; tat — that; brahma — the Supreme
Brahman; tat hetuḥ — the cause of all causes; ananyat —
having no other cause; ekam — one without a second.
SB 6.4.31
yac-chaktayo vadatāṁ vādināṁ vai
vivāda-saṁvāda-bhuvo bhavanti
kurvanti caiṣāṁ muhur ātma-mohaṁ
tasmai namo ’nanta-guṇāya bhūmne
yat-śaktayaḥ — whose multifarious potencies; vadatām —
speaking different philosophies; vādinām — of the speakers; vai
— indeed; vivāda — of argument; saṁvāda — and agreement;
bhuvaḥ — the causes; bhavanti — are; kurvanti — create; ca —
and; eṣām — of them (the theorists); muhuḥ — continuously;
ātma-moham — bewilderment regarding the existence of the
soul; tasmai — unto Him; namaḥ — my respectful obeisances;
ananta — unlimited; guṇāya — possessing transcendental
attributes; bhūmne — the all-pervading Godhead.
SB 6.4.32
astīti nāstīti ca vastu-niṣṭhayor
eka-sthayor bhinna-viruddha-dharmaṇoḥ
avekṣitaṁ kiñcana yoga-sāṅkhyayoḥ
samaṁ paraṁ hy anukūlaṁ bṛhat tat
asti — there is; iti — thus; na — not; asti — there is; iti — thus;
ca — and; vastu-niṣṭhayoḥ — professing knowledge of the
ultimate cause; eka-sthayoḥ — with one and the same subject
matter, establishing Brahman; bhinna — demonstrating
different; viruddha-dharmaṇoḥ — and opposing characteristics;
avekṣitam — perceived; kiñcana — that something which; yoga-
sāṅkhyayoḥ — of mystic yoga and the Sāṅkhya philosophy
(analysis of the ways of nature); samam — the same; param —
transcendental; hi — indeed; anukūlam — dwelling place; bṛhat
tat — that ultimate cause.
SB 6.4.33
yo ’nugrahārthaṁ bhajatāṁ pāda-mūlam
anāma-rūpo bhagavān anantaḥ
nāmāni rūpāṇi ca janma-karmabhir
bheje sa mahyaṁ paramaḥ prasīdatu
The Supreme Brahman, Kṛṣṇa, is the
ultimate resting place and source of
everything. Everything is done by Him,
everything belongs to Him, and
everything is offered to Him. He is the
ultimate objective, and whether acting or
causing others to act, He is the ultimate
doer. There are many causes, high and
low, but since He is the cause of all
causes, He is well known as the Supreme
Brahman who existed before all activities.
He is one without a second and has no
other cause. I therefore offer my respects
unto Him.
Let me offer my respectful obeisances
unto the all-pervading Supreme
Personality of Godhead, who possesses
unlimited transcendental qualities. Acting
from within the cores of the hearts of all
philosophers, who propagate various
views, He causes them to forget their own
souls while sometimes agreeing and
sometimes disagreeing among
themselves. Thus He creates within this
material world a situation in which they
are unable to come to a conclusion. I offer
my obeisances unto Him.
There are two parties — namely, the
theists and the atheists. The theist, who
accepts the Supersoul, finds the spiritual
cause through mystic yoga. The
Sāṅkhyite, however, who merely analyzes
the material elements, comes to a
conclusion of impersonalism and does not
accept a supreme cause — whether
Bhagavān, Paramātmā or even Brahman.
Instead, he is preoccupied with the
superfluous, external activities of material
nature. Ultimately, however, both parties
demonstrate the Absolute Truth because
although they offer opposing statements,
their object is the same ultimate cause.
They are both approaching the same
Supreme Brahman, to whom I offer my
respectful obeisances.
The Supreme Personality of Godhead,
who is inconceivably opulent, who is
devoid of all material names, forms and
pastimes, and who is all-pervading, is
especially merciful to the devotees who
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yaḥ — who (the Supreme Personality of Godhead); anugraha-
artham — to show His causeless mercy; bhajatām — to the
devotees who always render devotional service; pāda-mūlam —
to His transcendental lotus feet; anāma — with no material
name; rūpaḥ — or material form; bhagavān — the Supreme
Personality of Godhead; anantaḥ — unlimited, all-pervading and
eternally existing; nāmāni — transcendental holy names; rūpāṇi
— His transcendental forms; ca — also; janma-karmabhiḥ —
with His transcendental birth and activities; bheje — manifests;
saḥ — He; mahyam — unto me; paramaḥ — the Supreme;
prasīdatu — may He be merciful.
SB 6.4.34
yaḥ prākṛtair jñāna-pathair janānāṁ
yathāśayaṁ deha-gato vibhāti
yathānilaḥ pārthivam āśrito guṇaṁ
sa īśvaro me kurutāṁ manoratham
yaḥ — who; prākṛtaiḥ — lower grade; jñāna-pathaiḥ — by the
paths of worship; janānām — of all living entities; yathā-āśayam
— according to the desire; deha-gataḥ — situated within the
core of the heart; vibhāti — manifests; yathā — just as; anilaḥ
— the air; pārthivam — earthly; āśritaḥ — receiving; guṇam —
the quality (like flavor and color); saḥ — He; īśvaraḥ — the
Supreme Personality of Godhead; me — my; kurutām — may
He fulfill; manoratham — desire (for devotional service).
Prayers by Demigods SB 6.9.21-27
SB 6.9.21
śrī-devā ūcuḥ
vāyv-ambarāgny-ap-kṣitayas tri-lokā
brahmādayo ye vayam udvijantaḥ
harāma yasmai balim antako ’sau
bibheti yasmād araṇaṁ tato naḥ
śrī-devāḥ ūcuḥ — the demigods said; vāyu — composed of air;
ambara — sky; agni — fire; ap — water; kṣitayaḥ — and land; tri-
lokāḥ — the three worlds; brahma-ādayaḥ — beginning from Lord
Brahmā; ye — who; vayam — we; udvijantaḥ — being very much
afraid; harāma — offer; yasmai — unto whom; balim — presentation;
antakaḥ — the destroyer, death; asau — that; bibheti — fears;
yasmāt — from whom; araṇam — shelter; tataḥ — therefore; naḥ —
our.
SB 6.9.22
avismitaṁ taṁ paripūrṇa-kāmaṁ
svenaiva lābhena samaṁ praśāntam
vinopasarpaty aparaṁ hi bāliśaḥ
śva-lāṅgulenātititarti sindhum
avismitam — who is never struck with wonder; tam — Him;
paripūrṇa-kāmam — who is fully satisfied; svena — by His own; eva
worship His lotus feet. Thus He exhibits
transcendental forms and names with His
different pastimes. May that Supreme
Personality of Godhead, whose form is
eternal and full of knowledge and bliss, be
merciful to me.
As the air carries various characteristics
of the physical elements, like the aroma
of a flower or colors resulting from a
mixture of dust in the air, the Lord
appears through lower systems of
worship according to one’s desires,
although He appears as the demigods
and not in His original form. What is the
use of these other forms? May the
original Supreme Personality of Godhead
please fulfill my desires.
The demigods said: The three worlds
are created by the five elements —
namely ether, air, fire, water and
earth — which are controlled by
various demigods, beginning from
Lord Brahmā. Being very much afraid
that the time factor will end our
existence, we offer presentations
unto time by performing our work as
time dictates. The time factor himself,
however, is afraid of the Supreme
Personality of Godhead. Therefore
let us now worship that Supreme
Lord, who alone can give us full
protection.
Free from all material conceptions of
existence and never wonder-struck
by anything, the Lord is always
jubilant and fully satisfied by His own
spiritual perfection. He has no
material designations, and therefore
He is steady and unattached. That
Supreme Personality of Godhead is
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— indeed; lābhena — achievements; samam — equipoised;
praśāntam — very steady; vinā — without; upasarpati —
approaches; aparam — another; hi — indeed; bāliśaḥ — a fool; śva
— of a dog; lāṅgulena — by the tail; atititarti — wants to cross;
sindhum — the sea.
SB 6.9.23
yasyoru-śṛṅge jagatīṁ sva-nāvaṁ
manur yathābadhya tatāra durgam
sa eva nas tvāṣṭra-bhayād durantāt
trātāśritān vāricaro ’pi nūnam
yasya — of whom; uru — very strong and high; śṛṅge — on the horn;
jagatīm — in the form of the world; sva-nāvam — his own boat;
manuḥ — Manu, King Satyavrata; yathā — just as; ābadhya —
binding; tatāra — crossed; durgam — the very difficult to cross
(inundation); saḥ — He (the Supreme Personality of Godhead); eva
— certainly; naḥ — us; tvāṣṭra-bhayāt — from fear of the son of
Tvaṣṭā; durantāt — endless; trātā — deliverer; āśritān — dependents
(like us); vāri-caraḥ api — although taking the form of a fish; nūnam
— indeed.
SB 6.9.24
purā svayambhūr api saṁyamāmbhasy
udīrṇa-vātormi-ravaiḥ karāle
eko ’ravindāt patitas tatāra
tasmād bhayād yena sa no ’stu pāraḥ
purā — formerly (during the time of creation); svayambhūḥ — Lord
Brahmā; api — also; saṁyama-ambhasi — in the water of
inundation; udīrṇa — very high; vāta — of wind; ūrmi — and of
waves; ravaiḥ — by the sounds; karāle — very fearful; ekaḥ —
alone; aravindāt — from the lotus seat; patitaḥ — almost fallen;
tatāra — escaped; tasmāt — from that; bhayāt — fearful situation;
yena — by whom (the Lord); saḥ — He; naḥ — of us; astu — let
there be; pāraḥ — deliverance.
SB 6.9.25
ya eka īśo nija-māyayā naḥ
sasarja yenānusṛjāma viśvam
vayaṁ na yasyāpi puraḥ samīhataḥ
paśyāma liṅgaṁ pṛthag īśa-māninaḥ
yaḥ — He who; ekaḥ — one; īśaḥ — controller; nija-māyayā — by see His form. We are unable to see
His transcendental potency; naḥ — us; sasarja — created; yena — Him because all of us think that we
by whom (through whose mercy); anusṛjāma — we also create; are separate and independent gods.
viśvam — the universe; vayam — we; na — not; yasya — of whom;
api — although; puraḥ — in front of us; samīhataḥ — of Him who is
acting; paśyāma — see; liṅgam — the form; pṛthak — separate; īśa
— as controllers; māninaḥ — thinking of ourselves.
SB 6.9.26-27
yo naḥ sapatnair bhṛśam ardyamānān
devarṣi-tiryaṅ-nṛṣu nitya eva
kṛtāvatāras tanubhiḥ sva-māyayā
kṛtvātmasāt pāti yuge yuge ca
the only shelter of everyone. Anyone
desiring to be protected by others is
certainly a great fool who desires to
cross the sea by holding the tail of a
dog.
The Manu named King Satyavrata
formerly saved himself by tying the
small boat of the entire world to the
horn of the Matsya avatāra, the fish
incarnation. By the grace of the
Matsya avatāra, Manu saved himself
from the great danger of the flood.
May that same fish incarnation save
us from the great and fearful danger
caused by the son of Tvaṣṭā.
In the beginning of creation, a
tremendous wind caused fierce
waves of inundating water. The great
waves made such a horrible sound
that Lord Brahmā almost fell from his
seat on the lotus into the water of
devastation, but he was saved with
the help of the Lord. Thus we also
expect the Lord to protect us from
this dangerous condition.
The Supreme Personality of
Godhead, who created us by His
external potency and by whose
mercy we expand the creation of the
universe, is always situated before
us as the Supersoul, but we cannot
By His inconceivable internal
potency, the Supreme Personality of
Godhead expands into various
transcendental bodies as
Vāmanadeva, the incarnation of
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 strength among the demigods;
tam eva devaṁ vayam ātma-daivataṁ Paraśurāma, the incarnation among
paraṁ pradhānaṁ puruṣaṁ viśvam anyam saints; Nṛsiṁhadeva and Varāha,
vrajāma sarve śaraṇaṁ śaraṇyaṁ incarnations among animals; and
svānāṁ sa no dhāsyati śaṁ mahatma Matsya and Kūrma, incarnations
among aquatics. He accepts various
yaḥ — He who; naḥ — us; sapatnaiḥ — by our enemies, the transcendental bodies among all
demons; bhṛśam — almost always; ardyamānān — being types of living entities, and among
persecuted; deva — among the demigods; ṛṣi — the saintly persons; human beings He especially appears
tiryak — the animals; nṛṣu — and men; nityaḥ — always; eva — as Lord Kṛṣṇa and Lord Rāma. By
certainly; kṛta-avatāraḥ — appearing as an incarnation; tanubhiḥ — His causeless mercy, He protects the
with different forms; sva-māyayā — by His internal potency; kṛtvā demigods, who are always harassed
ātmasāt — considering very near and dear to Him; pāti — protects; by the demons. He is the supreme
yuge yuge — in every millennium; ca — and; tam — Him; eva — worshipable Deity of all living entities.
indeed; devam — the Supreme Lord; vayam — all of us; ātma- He is the supreme cause,
daivatam — the Lord of all living entities; param — transcendental; represented as the male and female
pradhānam — the original cause of the total material energy; creative energies. Although different
puruṣam — the supreme enjoyer; viśvam — whose energy from this universe, He exists in His
constitutes this universe; anyam — separately situated; vrajāma — universal form [virāṭ-rūpa]. In our
we approach; sarve — all; śaraṇam — shelter; śaraṇyam — suitable fearful condition, let us take shelter of
as shelter; svānām — unto His own devotees; saḥ — He; naḥ — Him, for we are sure that the
unto us; dhāsyati — shall give; śam — good fortune; mahātmā — Supreme Lord, the Supreme Soul,
the Supersoul. will give us His protection.

Prayers by Vrtrasura SB 6.11.22-27

SB 6.11.22 Persons who fully surrender at the
puṁsāṁ kilaikānta-dhiyāṁ svakānāṁ lotus feet of the Supreme Personality
yāḥ sampado divi bhūmau rasāyām of Godhead and always think of His
na rāti yad dveṣa udvega ādhir lotus feet are accepted and
madaḥ kalir vyasanaṁ samprayāsaḥ recognized by the Lord as His own
personal assistants or servants. The
puṁsām — unto persons; kila — certainly; ekānta-dhiyām — who Lord never bestows upon such
are advanced in spiritual consciousness; svakānām — who are servants the brilliant opulences of the
recognized by the Supreme Personality of Godhead as His own; upper, lower and middle planetary
yāḥ — which; sampadaḥ — opulences; divi — in the upper systems of this material world. When
planetary systems; bhūmau — in the middle planetary systems; one possesses material opulence in
rasāyām — and in the lower planetary systems; na — not; rāti — any of these three divisions of the
bestows; yat — from which; dveṣaḥ — envy; udvegaḥ — anxiety; universe, his possessions naturally
ādhiḥ — mental agitation; madaḥ — pride; kaliḥ — quarrel; increase his enmity, anxiety, mental
vyasanam — distress due to loss; samprayāsaḥ — great endeavor. agitation, pride and belligerence.
Thus one goes through much
endeavor to increase and maintain
his possessions, and he suffers great
unhappiness when he loses them.
SB 6.11.23 Our Lord, the Supreme Personality of
trai-vargikāyāsa-vighātam asmat- Godhead, forbids His devotees to
patir vidhatte puruṣasya śakra endeavor uselessly for religion,
tato ’numeyo bhagavat-prasādo economic development and sense
yo durlabho ’kiñcana-gocaro ’nyaiḥ gratification. O Indra, one can thus
infer how kind the Lord is. Such
trai-vargika — for the three objectives, namely religiosity, economic mercy is obtainable only by unalloyed

95
development, and satisfaction of the senses; āyāsa — of endeavor;
vighātam — the ruin; asmat — our; patiḥ — Lord; vidhatte —
performs; puruṣasya — of a devotee; śakra — O Indra; tataḥ —
whereby; anumeyaḥ — to be inferred; bhagavat-prasādaḥ — the
special mercy of the Supreme Personality of Godhead; yaḥ —
which; durlabhaḥ — very difficult to obtain; akiñcana-gocaraḥ —
within the reach of the unalloyed devotees; anyaiḥ — by others, who
aspire for material happiness.
SB 6.11.24
ahaṁ hare tava pādaika-mūla-
dāsānudāso bhavitāsmi bhūyaḥ
manaḥ smaretāsu-pater guṇāṁs te
gṛṇīta vāk karma karotu kāyaḥ
aham — I; hare — O my Lord; tava — of Your Lordship; pāda-eka-
mūla — whose only shelter is the lotus feet; dāsa-anudāsaḥ — the
servant of Your servant; bhavitāsmi — shall I become; bhūyaḥ —
again; manaḥ — my mind; smareta — may remember; asu-pateḥ —
of the Lord of my life; guṇān — the attributes; te — of Your
Lordship; gṛṇīta — may chant; vāk — my words; karma — activities
of service to You; karotu — may perform; kāyaḥ — my body.
SB 6.11.25
na nāka-pṛṣṭhaṁ na ca pārameṣṭhyaṁ
na sārva-bhaumaṁ na rasādhipatyam
na yoga-siddhīr apunar-bhavaṁ vā
samañjasa tvā virahayya kāṅkṣe
na — not; nāka-pṛṣṭham — the heavenly planets or Dhruvaloka; na
— nor; ca — also; pārameṣṭhyam — the planet on which Lord
Brahmā resides; na — nor; sārva-bhaumam — sovereignty of the
whole earthly planetary system; na — nor; rasā-ādhipatyam —
sovereignty of the lower planetary systems; na — nor; yoga-siddhīḥ
— eight kinds of mystic yogic power (aṇimā, laghimā, mahimā, etc.);
apunaḥ-bhavam — liberation from rebirth in a material body; vā —
or; samañjasa — O source of all opportunities; tvā — You;
virahayya — being separated from; kāṅkṣe — I desire.
SB 6.11.26
ajāta-pakṣā iva mātaraṁ khagāḥ
stanyaṁ yathā vatsatarāḥ kṣudh-ārtāḥ
priyaṁ priyeva vyuṣitaṁ viṣaṇṇā
mano ’ravindākṣa didṛkṣate tvām
ajāta-pakṣāḥ — who have not yet grown wings; iva — like; mātaram
— the mother; khagāḥ — small birds; stanyam — the milk from the
udder; yathā — just as; vatsatarāḥ — the young calves; kṣudh-ārtāḥ
— distressed by hunger; priyam — the beloved or husband; priyā —
the wife or lover; iva — like; vyuṣitam — who is away from home;
viṣaṇṇā — morose; manaḥ — my mind; aravinda-akṣa — O lotus-
eyed one; didṛkṣate — wants to see; tvām — You.
SB 6.11.27
mamottamaśloka-janeṣu sakhyaṁ
saṁsāra-cakre bhramataḥ sva-karmabhiḥ
tvan-māyayātmātmaja-dāra-geheṣv
āsakta-cittasya na nātha bhūyāt
devotees, not by persons who aspire
for material gains.
O my Lord, O Supreme Personality of
Godhead, will I again be able to be a
servant of Your eternal servants who
find shelter only at Your lotus feet? O
Lord of my life, may I again become
their servant so that my mind may
always think of Your transcendental
attributes, my words always glorify
those attributes, and my body always
engage in the loving service of Your
Lordship?
O my Lord, source of all
opportunities, I do not desire to enjoy
in Dhruvaloka, the heavenly planets
or the planet where Lord Brahmā
resides, nor do I want to be the
supreme ruler of all the earthly
planets or the lower planetary
systems. I do not desire to be master
of the powers of mystic yoga, nor do I
want liberation if I have to give up
Your lotus feet.
O lotus-eyed Lord, as baby birds that
have not yet developed their wings
always look for their mother to return
and feed them, as small calves tied
with ropes await anxiously the time of
milking, when they will be allowed to
drink the milk of their mothers, or as a
morose wife whose husband is away
from home always longs for him to
return and satisfy her in all respects, I
always yearn for the opportunity to
render direct service unto You.
O my Lord, my master, I am
wandering throughout this material
world as a result of my fruitive
activities. Therefore I simply seek
friendship in the association of Your
pious and enlightened devotees. My
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mama — my; uttama-śloka-janeṣu — among devotees who are
simply attached to the Supreme Personality of Godhead; sakhyam
— friendship; saṁsāra-cakre — in the cycle of birth and death;
bhramataḥ — who am wandering; sva-karmabhiḥ — by the results
of my own fruitive activities; tvat-māyayā — by Your external
energy; ātma — to the body; ātma-ja — children; dāra — wife;
geheṣu — and home; āsakta — attached; cittasya — whose mind;
na — not; nātha — O my Lord; bhūyāt — may there be.
attachment to my body, wife, children
and home is continuing by the spell of
Your external energy, but I wish to be
attached to them no longer. Let my
mind, my consciousness and
everything I have be attached only to
You.

Prayers by King Chitraketu SB 6.16.34-48

SB 6.16.34 Citraketu said: O unconquerable Lord,
citraketur uvāca although You cannot be conquered by
ajita jitaḥ sama-matibhiḥ anyone, You are certainly conquered
sādhubhir bhavān jitātmabhir bhavatā by devotees who have control of the
vijitās te ’pi ca bhajatām mind and senses. They can keep You
akāmātmanāṁ ya ātmado ’ti-karuṇaḥ under their control because You are
causelessly merciful to devotees who
citraketuḥ uvāca — King Citraketu said; ajita — O my desire no material profit from You.
unconquerable Lord; jitaḥ — conquered; sama-matibhiḥ — by Indeed, You give Yourself to them, and
persons who have conquered the mind; sādhubhiḥ — the because of this You also have full
devotees; bhavān — Your Lordship; jita-ātmabhiḥ — who have control over Your devotees.
completely controlled the senses; bhavatā — by You; vijitāḥ —
conquered; te — they; api — also; ca — and; bhajatām — to those
who always engage in Your service; akāma-ātmanām — with no
motives for material profit; yaḥ — who; ātma-daḥ — giving
Yourself; ati-karuṇaḥ — extremely merciful.
SB 6.16.35 My dear Lord, this cosmic manifestation
tava vibhavaḥ khalu bhagavan and its creation, maintenance and
jagad-udaya-sthiti-layādīni annihilation are all but Your opulences.
viśva-sṛjas te ’ṁśāṁśās Since Lord Brahmā and the other
tatra mṛṣā spardhanti pṛthag abhimatyā creators are nothing but small portions
of a portion of You, their partial power
tava — Your; vibhavaḥ — opulences; khalu — indeed; bhagavan to create does not make them God
— O Supreme Personality of Godhead; jagat — of the cosmic [īśvara]. Their consciousness of
manifestation; udaya — the creation; sthiti — maintenance; laya- themselves as separate Lords is
ādīni — dissolution and so on; viśva-sṛjaḥ — the creators of the therefore merely false prestige. It is not
manifested world; te — they; aṁśa-aṁśāḥ — parts of Your valid.
plenary portion; tatra — in that; mṛṣā — in vain; spardhanti — rival
one another; pṛthak — of separateness; abhimatyā — by a false
conception.
SB 6.16.36 You exist in the beginning, middle and
paramāṇu-parama-mahatos end of everything, from the most minute
tvam ādy-antāntara-vartī traya-vidhuraḥ particle of the cosmic manifestation —
ādāv ante ’pi ca sattvānāṁ the atom — to the gigantic universes
yad dhruvaṁ tad evāntarāle ’pi and total material energy. Nonetheless,
You are eternal, having no beginning,
parama-aṇu — of the atomic particle; parama-mahatoḥ — and of end or middle. You are perceived to
the biggest (the result of the combination of atoms); tvam — You; exist in these three phases, and thus
ādi-anta — in both the beginning and the end; antara — and in the You are permanent. When the cosmic
middle; vartī — existing; traya-vidhuraḥ — although without manifestation does not exist, You exist
beginning, end or middle; ādau — in the beginning; ante — at the as the original potency.
end; api — also; ca — and; sattvānām — of all existences; yat —
which; dhruvam — permanent; tat — that; eva — certainly;
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antarāle — in the middle; api — also.
SB 6.16.37 Every universe is covered by seven
kṣity-ādibhir eṣa kilāvṛtaḥ layers — earth, water, fire, air, sky, the
saptabhir daśa-guṇottarair aṇḍa-kośaḥ total energy and false ego — each ten
yatra pataty aṇu-kalpaḥ times greater than the previous one.
sahāṇḍa-koṭi-koṭibhis tad anantaḥ There are innumerable universes
besides this one, and although they are
kṣiti-ādibhiḥ — by the ingredients of the material world, headed by unlimitedly large, they move about like
earth; eṣaḥ — this; kila — indeed; āvṛtaḥ — covered; saptabhiḥ — atoms in You. Therefore You are called
seven; daśa-guṇa-uttaraiḥ — each ten times more than the unlimited [ananta].
previous one; aṇḍa-kośaḥ — egg-shaped universe; yatra — in
whom; patati — falls; aṇu-kalpaḥ — like a minute atom; saha —
with; aṇḍa-koṭi-koṭibhiḥ — millions of such universes; tat —
therefore; anantaḥ — (You are called) unlimited.
SB 6.16.38 O Lord, O Supreme, unintelligent
viṣaya-tṛṣo nara-paśavo persons who thirst for sense enjoyment
ya upāsate vibhūtīr na paraṁ tvām and who worship various demigods are
teṣām āśiṣa īśa no better than animals in the human
tad anu vinaśyanti yathā rāja-kulam form of life. Because of their animalistic
propensities, they fail to worship Your
viṣaya-tṛṣaḥ — eager to enjoy sense gratification; nara-paśavaḥ Lordship, and instead they worship the
— manlike animals; ye — who; upāsate — worship very insignificant demigods, who are but
gorgeously; vibhūtīḥ — small particles of the Supreme Lord (the small sparks of Your glory. With the
demigods); na — not; param — the Supreme; tvām — You; teṣām destruction of the entire universe,
— of them; āśiṣaḥ — the benedictions; īśa — O supreme including the demigods, the
controller; tat — them (the demigods); anu — after; vinaśyanti — benedictions received from the
will be vanquished; yathā — just as; rāja-kulam — those who are demigods also vanish, just like the
supported by the government (when the government is finished). nobility when a king is no longer in
power.
SB 6.16.39 O Supreme Lord, if persons obsessed
kāma-dhiyas tvayi racitā with material desires for sense
na parama rohanti yathā karambha-bījāni gratification through material opulence
jñānātmany aguṇamaye worship You, who are the source of all
guṇa-gaṇato ’sya dvandva-jālāni knowledge and are transcendental to
material qualities, they are not subject
kāma-dhiyaḥ — desires for sense gratification; tvayi — in You; to material rebirth, just as sterilized or
racitāḥ — performed; na — not; parama — O Supreme fried seeds do not produce plants.
Personality of Godhead; rohanti — do grow (produce other Living entities are subjected to the
bodies); yathā — just as; karambha-bījāni — sterilized or fried repetition of birth and death because
seeds; jñāna-ātmani — in You, whose existence is in full they are conditioned by material nature,
knowledge; aguṇa-maye — who is not affected by the material but since You are transcendental, one
qualities; guṇa-gaṇataḥ — from the material qualities; asya — of a who is inclined to associate with You in
person; dvandva-jālāni — the networks of duality. transcendence escapes the conditions
of material nature.
SB 6.16.40 O unconquerable one, when You spoke
jitam ajita tadā bhavatā about bhāgavata-dharma, which is the
yadāha bhāgavataṁ dharmam anavadyam uncontaminated religious system for
niṣkiñcanā ye munaya achieving the shelter of Your lotus feet,
ātmārāmā yam upāsate ’pavargāya that was Your victory. Persons who
have no material desires, like the
jitam — conquered; ajita — O unconquerable one; tadā — then; Kumāras, who are self-satisfied sages,
bhavatā — by Your Lordship; yadā — when; āha — spoke; worship You to be liberated from
bhāgavatam — which helps the devotee approach the Supreme material contamination. In other words,
Personality of Godhead; dharmam — the religious process; they accept the process of bhāgavata-
anavadyam — faultless (free from contamination); niṣkiñcanāḥ — dharma to achieve shelter at Your lotus
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who have no desire to be happy with material opulences; ye — feet.
those who; munayaḥ — great philosophers and exalted sages;
ātma-ārāmāḥ — who are self-satisfied (being completely aware of
their constitutional position as eternal servants of the Lord); yam
— whom; upāsate — worship; apavargāya — for achieving
liberation from material bondage.
SB 6.16.41 Being full of contradictions, all forms of
viṣama-matir na yatra nṛṇāṁ religion but bhāgavata-dharma work
tvam aham iti mama taveti ca yad anyatra under conceptions of fruitive results
viṣama-dhiyā racito yaḥ and distinctions of “you and I” and
sa hy aviśuddhaḥ kṣayiṣṇur adharma-bahulaḥ “yours and mine.” The followers of
Śrīmad-Bhāgavatam have no such
viṣama — unequal (your religion, my religion; your belief, my consciousness. They are all Kṛṣṇa
belief); matiḥ — consciousness; na — not; yatra — in which; conscious, thinking that they are
nṛṇām — of human society; tvam — you; aham — I; iti — thus; Kṛṣṇa’s and Kṛṣṇa is theirs. There are
mama — my; tava — your; iti — thus; ca — also; yat — which; other, low-class religious systems,
anyatra — elsewhere (in religious systems other than bhāgavata- which are contemplated for the killing of
dharma); viṣama-dhiyā — by this unequal intelligence; racitaḥ — enemies or the gain of mystic power,
made; yaḥ — that which; saḥ — that system of religion; hi — but such religious systems, being full of
indeed; aviśuddhaḥ — not pure; kṣayiṣṇuḥ — temporary; passion and envy, are impure and
adharma-bahulaḥ — full of irreligion. temporary. Because they are full of
envy, they are full of irreligion.
SB 6.16.42 How can a religious system that
kaḥ kṣemo nija-parayoḥ produces envy of one’s self and of
kiyān vārthaḥ sva-para-druhā dharmeṇa others be beneficial for oneself and for
sva-drohāt tava kopaḥ them? What is auspicious about
para-sampīḍayā ca tathādharmaḥ following such a system? What is
actually to be gained? By causing pain
kaḥ — what; kṣemaḥ — benefit; nija — to oneself; parayoḥ — and to one’s own self due to self-envy and
to others; kiyān — how much; vā — or; arthaḥ — purpose; sva- by causing pain to others, one arouses
para-druhā — which is envious of the performer and of others; Your anger and practices irreligion.
dharmeṇa — with the religious system; sva-drohāt — from being
envious of one’s own self; tava — of You; kopaḥ — anger; para-
sampīḍayā — by giving pain to others; ca — also; tathā — as well
as; adharmaḥ — irreligion.
SB 6.16.43 My dear Lord, one’s occupational duty
na vyabhicarati tavekṣā is instructed in Śrīmad-Bhāgavatam
yayā hy abhihito bhāgavato dharmaḥ and Bhagavad-gītā according to Your
sthira-cara-sattva-kadambeṣv point of view, which never deviates
apṛthag-dhiyo yam upāsate tv āryāḥ from the highest goal of life. Those who
follow their occupational duties under
na — not; vyabhicarati — fails; tava — Your; īkṣā — outlook; yayā Your supervision, being equal to all
— by which; hi — indeed; abhihitaḥ — declared; bhāgavataḥ — in living entities, moving and nonmoving,
relationship with Your instructions and activities; dharmaḥ — and not considering high and low, are
religious principle; sthira — nonmoving; cara — moving; sattva- called Āryans. Such Āryans worship
kadambeṣu — among the living entities; apṛthak-dhiyaḥ — who do You, the Supreme Personality of
not consider distinctions; yam — which; upāsate — follow; tu — Godhead.
certainly; āryāḥ — those who are advanced in civilization.
SB 6.16.44 My Lord, it is not impossible for one to
na hi bhagavann aghaṭitam idaṁ be immediately freed from all material
tvad-darśanān nṛṇām akhila-pāpa-kṣayaḥ contamination by seeing You. Not to
yan-nāma sakṛc chravaṇāt speak of seeing You personally, merely
pukkaśo ’pi vimucyate saṁsārāt by hearing the holy name of Your
Lordship only once, even caṇḍālas,
na — not; hi — indeed; bhagavan — O my Lord; aghaṭitam — not men of the lowest class, are freed from
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occurred; idam — this; tvat — of You; darśanāt — by seeing; all material contamination. Under the
nṛṇām — of all human beings; akhila — all; pāpa — of sins; circumstances, who will not be freed
kṣayaḥ — annihilation; yat-nāma — whose name; sakṛt — only from material contamination simply by
once; śravaṇāt — by hearing; pukkaśaḥ — the lowest class, the seeing You?
caṇḍāla; api — also; vimucyate — is delivered; saṁsārāt — from
the entanglement of material existence.
SB 6.16.45 Therefore, my dear Lord, simply seeing
atha bhagavan vayam adhunā You has now wiped away all the
tvad-avaloka-parimṛṣṭāśaya-malāḥ contamination of sinful activities and
sura-ṛṣiṇā yat kathitaṁ their results of material attachment and
tāvakena katham anyathā bhavati lusty desires, which always filled my
mind and the core of my heart.
atha — therefore; bhagavan — O Supreme Personality of Whatever is predicted by the great
Godhead; vayam — we; adhunā — at the present moment; tvat- sage Nārada Muni cannot be
avaloka — by seeing You; parimṛṣṭa — wiped away; āśaya-malāḥ otherwise. In other words, I have
— contaminated desires in the heart; sura-ṛṣiṇā — by the great obtained Your audience as a result of
sage of the demigods (Nārada); yat — which; kathitam — spoken; being trained by Nārada Muni.
tāvakena — who is Your devotee; katham — how; anyathā —
otherwise; bhavati — can it be.
SB 6.16.46 O unlimited Supreme Personality of
viditam ananta samastaṁ Godhead, whatever a living entity does
tava jagad-ātmano janair ihācaritam in this material world is well known to
vijñāpyaṁ parama-guroḥ You because You are the Supersoul. In
kiyad iva savitur iva khadyotaiḥ the presence of the sun there is nothing
to be revealed by the light of a
viditam — well known; ananta — O unlimited; samastam — glowworm. Similarly, because You
everything; tava — to You; jagat-ātmanaḥ — who are the know everything, in Your presence
Supersoul of all living entities; janaiḥ — by the mass of people, or there is nothing for me to make known.
all living entities; iha — within this material world; ācaritam —
performed; vijñāpyam — to be informed; parama-guroḥ — to the
Supreme Personality of Godhead, the supreme master; kiyat —
how much; iva — certainly; savituḥ — to the sun; iva — like;
khadyotaiḥ — by the fireflies.
SB 6.16.47 My dear Lord, You are the creator,
namas tubhyaṁ bhagavate maintainer and annihilator of this
sakala-jagat-sthiti-layodayeśāya cosmic manifestation, but persons who
duravasitātma-gataye are too materialistic and who always
kuyogināṁ bhidā paramahaṁsāya see separateness do not have eyes
with which to see You. They cannot
namaḥ — all obeisances; tubhyam — unto You; bhagavate — understand Your real position, and
Your Lordship; sakala — all; jagat — of the cosmic manifestation; therefore they conclude that the cosmic
sthiti — of the maintenance; laya — dissolution; udaya — and manifestation is independent of Your
creation; īśāya — unto the Supreme Lord; duravasita — opulence. My Lord, You are the
impossible to understand; ātma-gataye — whose own position; ku- supreme pure, and You are full in all six
yoginām — of those who are attached to the objects of the opulences. Therefore I offer my
senses; bhidā — by the false understanding of separateness; respectful obeisances unto You.
parama-haṁsāya — unto the supreme pure.
SB 6.16.48 My dear Lord, it is after You endeavor
yaṁ vai śvasantam anu viśva-sṛjaḥ śvasanti that Lord Brahmā, Indra and the other
yaṁ cekitānam anu cittaya uccakanti directors of the cosmic manifestation
bhū-maṇḍalaṁ sarṣapāyati yasya mūrdhni become occupied with their activities. It
tasmai namo bhagavate ’stu sahasra-mūrdhne is after You perceive the material
energy, My Lord, that the senses begin
yam — whom; vai — indeed; śvasantam — endeavoring; anu — to perceive. The Supreme Personality
after; viśva-sṛjaḥ — the directors of the cosmic creation; śvasanti of Godhead holds all the universes on
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— also endeavor; yam — whom; cekitānam — perceiving; anu — His heads like seeds of mustard. I offer
after; cittayaḥ — all the knowledge-gathering senses; uccakanti — my respectful obeisances unto You,
perceive; bhū-maṇḍalam — the huge universe; sarṣapāyati — that Supreme Personality, who has
become like seeds of mustard; yasya — of whom; mūrdhni — on thousands of hoods.
the head; tasmai — unto Him; namaḥ — obeisances; bhagavate
— the Supreme Personality of Godhead, full with six opulences;
astu — may there be; sahasra-mūrdhne — who has thousands of
hoods.

Prayers of Prhalad Maharaj SB 7.9.8-50

SB 7.9.8 Prahlāda Mahārāja prayed: How is
śrī-prahrāda uvāca it possible for me, who have been
brahmādayaḥ sura-gaṇā munayo ’tha siddhāḥ born in a family of asuras, to offer
sattvaikatāna-gatayo vacasāṁ pravāhaiḥ suitable prayers to satisfy the
nārādhituṁ puru-guṇair adhunāpi pipruḥ Supreme Personality of Godhead?
kiṁ toṣṭum arhati sa me harir ugra-jāteḥ Even until now, all the demigods,
headed by Lord Brahmā, and all
śrī-prahrādaḥ uvāca — Prahlāda Mahārāja prayed; brahma-ādayaḥ — the saintly persons, could not
headed by Lord Brahmā; sura-gaṇāḥ — the inhabitants of the upper satisfy the Lord by streams of
planetary systems; munayaḥ — the great saintly persons; atha — as excellent words, although such
well (like the four Kumāras and others); siddhāḥ — who have attained persons are very qualified, being
perfection or full knowledge; sattva — to spiritual existence; ekatāna- in the mode of goodness. Then
gatayaḥ — who have taken without diversion to any material activities; what is to be said of me? I am not
vacasām — of descriptions or words; pravāhaiḥ — by streams; na — at all qualified.
not; ārādhitum — to satisfy; puru-guṇaiḥ — although fully qualified;
adhunā — until now; api — even; pipruḥ — were able; kim — whether;
toṣṭum — to become pleased; arhati — is able; saḥ — He (the Lord);
me — my; hariḥ — the Supreme Personality of Godhead; ugra-jāteḥ —
who am born in an asuric family.
SB 7.9.9 Prahlāda Mahārāja continued:
manye dhanābhijana-rūpa-tapaḥ-śrutaujas- One may possess wealth, an
tejaḥ-prabhāva-bala-pauruṣa-buddhi-yogāḥ aristocratic family, beauty,
nārādhanāya hi bhavanti parasya puṁso austerity, education, sensory
bhaktyā tutoṣa bhagavān gaja-yūtha-pāya expertise, luster, influence,
physical strength, diligence,
manye — I consider; dhana — riches; abhijana — aristocratic family; intelligence and mystic yogic
rūpa — personal beauty; tapaḥ — austerity; śruta — knowledge from power, but I think that even by all
studying the Vedas; ojaḥ — sensory prowess; tejaḥ — bodily these qualifications one cannot
effulgence; prabhāva — influence; bala — bodily strength; pauruṣa — satisfy the Supreme Personality of
diligence; buddhi — intelligence; yogāḥ — mystic power; na — not; Godhead. However, one can
ārādhanāya — for satisfying; hi — indeed; bhavanti — are; parasya — satisfy the Lord simply by
of the transcendent; puṁsaḥ — Supreme Personality of Godhead; devotional service. Gajendra did
bhaktyā — simply by devotional service; tutoṣa — was satisfied; this, and thus the Lord was
bhagavān — the Supreme Personality of Godhead; gaja-yūtha-pāya — satisfied with him.
unto the King of elephants (Gajendra).
SB 7.9.10 If a brāhmaṇa has all twelve of the
viprād dvi-ṣaḍ-guṇa-yutād aravinda-nābha- brahminical qualifications [as they
pādāravinda-vimukhāt śvapacaṁ variṣṭham are stated in the book called
manye tad-arpita-mano-vacanehitārtha- Sanat-sujāta] but is not a devotee
prāṇaṁ punāti sa kulaṁ na tu bhūrimānaḥ and is averse to the lotus feet of
the Lord, he is certainly lower than
viprāt — than a brāhmaṇa; dvi-ṣaṭ-guṇa-yutāt — qualified with twelve a devotee who is a dog-eater but
brahminical qualities*; aravinda-nābha — Lord Viṣṇu, who has a lotus who has dedicated everything —
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growing from His navel; pāda-aravinda — to the lotus feet of the Lord; mind, words, activities, wealth and
vimukhāt — not interested in devotional service; śva-pacam — one life — to the Supreme Lord. Such
born in a low family, or a dog-eater; variṣṭham — more glorious; manye a devotee is better than such a
— I consider; tat-arpita — surrendered unto the lotus feet of the Lord; brāhmaṇa because the devotee
manaḥ — his mind; vacana — words; īhita — every endeavor; artha — can purify his whole family,
wealth; prāṇam — and life; punāti — purifies; saḥ — he (the devotee); whereas the so-called brāhmaṇa
kulam — his family; na — not; tu — but; bhūrimānaḥ — one who falsely in a position of false prestige
thinks himself to be in a prestigious position. cannot purify even himself.
SB 7.9.11 The Supreme Lord, the Supreme
naivātmanaḥ prabhur ayaṁ nija-lābha-pūrṇo Personality of Godhead, is always
mānaṁ janād aviduṣaḥ karuṇo vṛṇīte fully satisfied in Himself. Therefore
yad yaj jano bhagavate vidadhīta mānaṁ when something is offered to Him,
tac cātmane prati-mukhasya yathā mukha-śrīḥ the offering, by the Lord’s mercy,
is for the benefit of the devotee,
na — nor; eva — certainly; ātmanaḥ — for His personal benefit; for the Lord does not need service
prabhuḥ — Lord; ayam — this; nija-lābha-pūrṇaḥ — is always satisfied from anyone. To give an example,
in Himself (He does not need to be satisfied by the service of others); if one’s face is decorated, the
mānam — respect; janāt — from a person; aviduṣaḥ — who does not reflection of one’s face in a mirror
know that the aim of life is to please the Supreme Lord; karuṇaḥ — (the is also seen to be decorated.
Supreme Personality of Godhead), who is so kind to this foolish,
ignorant person; vṛṇīte — accepts; yat yat — whatever; janaḥ — a
person; bhagavate — unto the Supreme Personality of Godhead;
vidadhīta — may offer; mānam — worship; tat — that; ca — indeed;
ātmane — for his own benefit; prati-mukhasya — of the reflection of the
face in the mirror; yathā — just as; mukha-śrīḥ — the decoration of the
face.
SB 7.9.12 Therefore, although I was born in
tasmād ahaṁ vigata-viklava īśvarasya a demoniac family, I may without a
sarvātmanā mahi gṛṇāmi yathā manīṣam doubt offer prayers to the Lord
nīco ’jayā guṇa-visargam anupraviṣṭaḥ with full endeavor, as far as my
pūyeta yena hi pumān anuvarṇitena intelligence allows. Anyone who
has been forced by ignorance to
tasmāt — therefore; aham — I; vigata-viklavaḥ — having given up enter the material world may be
contemplation of being unfit; īśvarasya — of the Supreme Personality purified of material life if he offers
of Godhead; sarva-ātmanā — in full surrender; mahi — glory; gṛṇāmi prayers to the Lord and hears the
— I shall chant or describe; yathā manīṣam — according to my Lord’s glories.
intelligence; nīcaḥ — although lowborn (my father being a great demon,
devoid of all good qualities); ajayā — because of ignorance; guṇa-
visargam — the material world (wherein the living entity takes birth
according to the contamination of the modes of nature); anupraviṣṭaḥ
— entered into; pūyeta — may be purified; yena — by which (the glory
of the Lord); hi — indeed; pumān — a person; anuvarṇitena — being
chanted or recited.
SB 7.9.13 O my Lord, all the demigods,
sarve hy amī vidhi-karās tava sattva-dhāmno headed by Lord Brahmā, are
brahmādayo vayam iveśa na codvijantaḥ sincere servants of Your Lordship,
kṣemāya bhūtaya utātma-sukhāya cāsya who are situated in a
vikrīḍitaṁ bhagavato rucirāvatāraiḥ transcendental position. Therefore
they are not like us [Prahlāda and
sarve — all; hi — certainly; amī — these; vidhi-karāḥ — executors of his father, the demon
orders; tava — Your; sattva-dhāmnaḥ — being always situated in the Hiraṇyakaśipu]. Your appearance
transcendental world; brahma-ādayaḥ — the demigods, headed by in this fearsome form is Your
Lord Brahmā; vayam — we; iva — like; īśa — O my Lord; na — not; ca pastime for Your own pleasure.
— and; udvijantaḥ — who are afraid (of Your fearful appearance); Such an incarnation is always
kṣemāya — for the protection; bhūtaye — for the increase; uta — it is meant for the protection and
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said; ātma-sukhāya — for personal satisfaction by such pastimes; ca improvement of the universe.
— also; asya — of this (material world); vikrīḍitam — manifested;
bhagavataḥ — of Your Lordship; rucira — very pleasing; avatāraiḥ —
by Your incarnations.
SB 7.9.14 My Lord Nṛsiṁhadeva, please,
tad yaccha manyum asuraś ca hatas tvayādya therefore, cease Your anger now
modeta sādhur api vṛścika-sarpa-hatyā that my father, the great demon
lokāś ca nirvṛtim itāḥ pratiyanti sarve Hiraṇyakaśipu, has been killed.
rūpaṁ nṛsiṁha vibhayāya janāḥ smaranti Since even saintly persons take
pleasure in the killing of a scorpion
tat — therefore; yaccha — kindly give up; manyum — Your anger; or a snake, all the worlds have
asuraḥ — my father, Hiraṇyakaśipu, the great demon; ca — also; hataḥ achieved great satisfaction
— killed; tvayā — by You; adya — today; modeta — take pleasure; because of the death of this
sādhuḥ api — even a saintly person; vṛścika-sarpa-hatyā — by killing a demon. Now they are confident of
snake or a scorpion; lokāḥ — all the planets; ca — indeed; nirvṛtim — their happiness, and they will
pleasure; itāḥ — have achieved; pratiyanti — are waiting (for always remember Your auspicious
pacification of Your anger); sarve — all of them; rūpam — this form; incarnation in order to be free from
nṛsiṁha — O Lord Nṛsiṁhadeva; vibhayāya — for mitigating their fear; fear.
janāḥ — all the people of the universe; smaranti — will remember.

SB 7.9.15 My Lord, who are never

nāhaṁ bibhemy ajita te ’tibhayānakāsya- conquered by anyone, I am
jihvārka-netra-bhrukuṭī-rabhasogra-daṁṣṭrāt certainly not afraid of Your
āntra-srajaḥ-kṣataja-keśara-śaṅku-karṇān ferocious mouth and tongue, Your
nirhrāda-bhīta-digibhād ari-bhin-nakhāgrāt eyes bright like the sun or Your
frowning eyebrows. I do not fear
na — not; aham — I; bibhemi — am afraid; ajita — O supreme Your sharp, pinching teeth, Your
victorious person, who are never conquered by anyone; te — Your; ati garland of intestines, Your mane
— very much; bhayānaka — fearful; āsya — mouth; jihvā — tongue; soaked with blood, or Your high,
arka-netra — eyes shining like the sun; bhrukuṭī — frowning brows; wedgelike ears. Nor do I fear Your
rabhasa — strong; ugra-daṁṣṭrāt — ferocious teeth; āntra-srajaḥ — tumultuous roaring, which makes
garlanded by intestines; kṣataja — bloody; keśara — manes; śaṅku- elephants flee to distant places, or
karṇāt — wedgelike ears; nirhrāda — by a roaring sound (caused by Your nails, which are meant to kill
You); bhīta — frightened; digibhāt — from which even the great Your enemies.
elephants; ari-bhit — piercing the enemy; nakha-agrāt — the tips of
whose nails.

SB 7.9.16 O most powerful, insurmountable

trasto ’smy ahaṁ kṛpaṇa-vatsala duḥsahogra- Lord, who are kind to the fallen
saṁsāra-cakra-kadanād grasatāṁ praṇītaḥ souls, I have been put into the
baddhaḥ sva-karmabhir uśattama te ’ṅghri-mūlaṁ association of demons as a result
prīto ’pavarga-śaraṇaṁ hvayase kadā nu of my activities, and therefore I am
very much afraid of my condition
trastaḥ — frightened; asmi — am; aham — I; kṛpaṇa-vatsala — O my of life within this material world.
Lord, who are so kind to the fallen souls (who have no spiritual When will that moment come
knowledge); duḥsaha — intolerable; ugra — ferocious; saṁsāra-cakra when You will call me to the
— of the cycle of birth and death; kadanāt — from such a miserable shelter of Your lotus feet, which
condition; grasatām — among other conditioned souls, who devour one are the ultimate goal for liberation
another; praṇītaḥ — being thrown; baddhaḥ — bound; sva-karmabhiḥ from conditional life?
— the course by the reactions of my own activities; uśattama — O
great insurmountable; te — Your; aṅghri-mūlam — to the soles of the
lotus feet; prītaḥ — being pleased (with me); apavarga-śaraṇam —
which are the shelter meant for liberation from this horrible condition of
material existence; hvayase — You will call (me); kadā — when; nu —
indeed.
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SB 7.9.17 O great one, O Supreme Lord,
yasmāt priyāpriya-viyoga-saṁyoga-janma- because of combination with
śokāgninā sakala-yoniṣu dahyamānaḥ pleasing and displeasing
duḥkhauṣadhaṁ tad api duḥkham atad-dhiyāhaṁ circumstances and because of
bhūman bhramāmi vada me tava dāsya-yogam separation from them, one is
placed in a most regrettable
yasmāt — because of which (because of existing in the material world); position, within heavenly or hellish
priya — pleasing; apriya — not pleasing; viyoga — by separation; planets, as if burning in a fire of
saṁyoga — and combination; janma — whose birth; śoka-agninā — by lamentation. Although there are
the fire of lamentation; sakala-yoniṣu — in any type of body; many remedies by which to get
dahyamānaḥ — being burned; duḥkha-auṣadham — remedial out of miserable life, any such
measures for miserable life; tat — that; api — also; duḥkham — remedies in the material world are
suffering; a-tat-dhiyā — by accepting the body as the self; aham — I; more miserable than the miseries
bhūman — O great one; bhramāmi — am wandering (within the cycle themselves. Therefore I think that
of birth and death); vada — kindly instruct; me — unto me; tava — the only remedy is to engage in
Your; dāsya-yogam — activities of service. Your service. Kindly instruct me in
such service.
SB 7.9.18 O my Lord Nṛsiṁhadeva, by
so ’haṁ priyasya suhṛdaḥ paradevatāyā engaging in Your transcendental
līlā-kathās tava nṛsiṁha viriñca-gītāḥ loving service in the association of
añjas titarmy anugṛṇan guṇa-vipramukto devotees who are liberated souls
durgāṇi te pada-yugālaya-haṁsa-saṅgaḥ [haṁsas], I shall become
completely uncontaminated by the
saḥ — that; aham — I (Prahlāda Mahārāja); priyasya — of the association of the three modes of
dearmost; suhṛdaḥ — well-wisher; paradevatāyāḥ — of the Supreme material nature and be able to
Personality of Godhead; līlā-kathāḥ — narrations of the pastimes; tava chant the glories of Your Lordship,
— Your; nṛsiṁha — O my Lord Nṛsiṁhadeva; viriñca-gītāḥ — given by who are so dear to me. I shall
Lord Brahmā by the disciplic succession; añjaḥ — easily; titarmi — I chant Your glories, following
shall cross; anugṛṇan — constantly describing; guṇa — by the modes exactly in the footsteps of Lord
of material nature; vipramuktaḥ — specifically being uncontaminated; Brahmā and his disciplic
durgāṇi — all miserable conditions of life; te — of You; pada-yuga- succession. In this way I shall
ālaya — fully absorbed in meditation on the lotus feet; haṁsa-saṅgaḥ undoubtedly be able to cross the
— having the association of the haṁsas, or liberated persons (who ocean of nescience.
have no connection with material activities).

SB 7.9.19 My Lord Nṛsiṁhadeva, O

bālasya neha śaraṇaṁ pitarau nṛsiṁha Supreme, because of a bodily
nārtasya cāgadam udanvati majjato nauḥ conception of life, embodied souls
taptasya tat-pratividhir ya ihāñjaseṣṭas neglected and not cared for by
tāvad vibho tanu-bhṛtāṁ tvad-upekṣitānām You cannot do anything for their
betterment. Whatever remedies
bālasya — of a little child; na — not; iha — in this world; śaraṇam — they accept, although perhaps
shelter (protection); pitarau — the father and mother; nṛsiṁha — O my temporarily beneficial, are
Lord Nṛsiṁhadeva; na — neither; ārtasya — of a person suffering from certainly impermanent. For
some disease; ca — also; agadam — medicine; udanvati — in the example, a father and mother
water of the ocean; majjataḥ — of a person who is drowning; nauḥ — cannot protect their child, a
the boat; taptasya — of a person suffering from a condition of material physician and medicine cannot
misery; tat-pratividhiḥ — the counteraction (invented for stopping the relieve a suffering patient, and a
suffering of material existence); yaḥ — that which; iha — in this boat on the ocean cannot protect
material world; añjasā — very easily; iṣṭaḥ — accepted (as a remedy); a drowning man.
tāvat — similarly; vibho — O my Lord, O Supreme; tanu-bhṛtām — of
the living entities who have accepted material bodies; tvat-upekṣitānām
— who are neglected by You and not accepted by You.

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SB 7.9.20 My dear Lord, everyone in this
yasmin yato yarhi yena ca yasya yasmād material world is under the modes
yasmai yathā yad uta yas tv aparaḥ paro vā of material nature, being
bhāvaḥ karoti vikaroti pṛthak svabhāvaḥ influenced by goodness, passion
sañcoditas tad akhilaṁ bhavataḥ svarūpam and ignorance. Everyone — from
the greatest personality, Lord
yasmin — in any condition of life; yataḥ — because of anything; yarhi Brahmā, down to the small ant —
— at any time (past, present or future); yena — by something; ca — works under the influence of these
also; yasya — in relationship with anyone; yasmāt — from any causal modes. Therefore everyone in this
representative; yasmai — unto anyone (without discrimination in regard material world is influenced by
to place, person or time); yathā — in any manner; yat — whatever it Your energy. The cause for which
may be; uta — certainly; yaḥ — anyone who; tu — but; aparaḥ — the they work, the place where they
other; paraḥ — the supreme; vā — or; bhāvaḥ — being; karoti — does; work, the time when they work, the
vikaroti — changes; pṛthak — separate; svabhāvaḥ — nature (under matter due to which they work, the
the influence of different modes of material nature); sañcoditaḥ — goal of life they have considered
being influenced; tat — that; akhilam — all; bhavataḥ — of Your final, and the process for obtaining
Lordship; svarūpam — emanated from Your different energies. this goal — all are nothing but
manifestations of Your energy.
Indeed, since the energy and
energetic are identical, all of them
are but manifestations of You.
SB 7.9.21 O Lord, O supreme eternal, by
māyā manaḥ sṛjati karmamayaṁ balīyaḥ expanding Your plenary portion
kālena codita-guṇānumatena puṁsaḥ You have created the subtle
chandomayaṁ yad ajayārpita-ṣoḍaśāraṁ bodies of the living entities through
saṁsāra-cakram aja ko ’titaret tvad-anyaḥ the agency of Your external
energy, which is agitated by time.
māyā — the external energy of the Supreme Personality of Godhead; Thus the mind entraps the living
manaḥ — the mind*; sṛjati — creates; karma-mayam — producing entity in unlimited varieties of
hundreds and thousands of desires and acting accordingly; balīyaḥ — desires to be fulfilled by the Vedic
extremely powerful, insurmountable; kālena — by time; codita-guṇa — directions of karma-kāṇḍa [fruitive
whose three modes of material nature are agitated; anumatena — activity] and the sixteen elements.
permitted by the mercy of the glance (time); puṁsaḥ — of the plenary Who can get free from this
portion, Lord Viṣṇu, the expansion of Lord Kṛṣṇa; chandaḥ-mayam — entanglement unless he takes
chiefly influenced by the directions in the Vedas; yat — which; ajayā — shelter at Your lotus feet?
because of dark ignorance; arpita — offered; ṣoḍaśa — sixteen; aram
— the spokes; saṁsāra-cakram — the wheel of repeated birth and
death in different species of life; aja — O unborn Lord; kaḥ — who (is
there); atitaret — able to get out; tvat-anyaḥ — without taking shelter at
Your lotus feet.
SB 7.9.22 My dear Lord, O supreme great,
sa tvaṁ hi nitya-vijitātma-guṇaḥ sva-dhāmnā You have created this material
kālo vaśī-kṛta-visṛjya-visarga-śaktiḥ world of sixteen constituents, but
cakre visṛṣṭam ajayeśvara ṣoḍaśāre You are transcendental to their
niṣpīḍyamānam upakarṣa vibho prapannam material qualities. In other words,
these material qualities are under
saḥ — that one (the supreme independent person who, through His Your full control, and You are
external energy, has created the material mind, which is the cause of never conquered by them.
all suffering in this material world); tvam — You (are); hi — indeed; Therefore the time element is Your
nitya — eternally; vijita-ātma — conquered; guṇaḥ — whose property representation. My Lord, O
of the intelligence; sva-dhāmnā — by Your personal spiritual energy; Supreme, no one can conquer
kālaḥ — the time element (which creates and annihilates); vaśī-kṛta — You. As for me, however, I am
brought under Your control; visṛjya — by which all effects; visarga — being crushed by the wheel of
and causes; śaktiḥ — the energy; cakre — in the wheel of time (the time, and therefore I surrender
repetition of birth and death); visṛṣṭam — being thrown; ajayā — by fully unto You. Now kindly take me
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Your external energy, the mode of ignorance; īśvara — O supreme under the protection of Your lotus
controller; ṣoḍaśa-are — with sixteen spokes (the five material feet.
elements, the ten senses, and the leader of the senses, namely the
mind); niṣpīḍyamānam — being crushed (under that wheel); upakarṣa
— kindly take me (to the shelter of Your lotus feet); vibho — O
supreme great; prapannam — who am fully surrendered unto You.
SB 7.9.23 My dear Lord, people in general
dṛṣṭā mayā divi vibho ’khila-dhiṣṇya-pānām want to be elevated to the higher
āyuḥ śriyo vibhava icchati yāñ jano ’yam planetary systems for a long
ye ’smat pituḥ kupita-hāsa-vijṛmbhita-bhrū- duration of life, opulence and
visphūrjitena lulitāḥ sa tu te nirastaḥ enjoyment, but I have seen all of
these through the activities of my
dṛṣṭāḥ — have been seen practically; mayā — by me; divi — in the father. When my father was angry
higher planetary systems; vibho — O my Lord; akhila — all; dhiṣṇya- and he laughed sarcastically at the
pānām — of the chiefs of different states or planets; āyuḥ — the demigods, they were immediately
duration of life; śriyaḥ — the opulences; vibhavaḥ — glories, influence; vanquished simply by seeing the
icchati — desire; yān — all of which; janaḥ ayam — these people in movements of his eyebrows. Yet
general; ye — all of which (duration of life, opulence, etc.); asmat pituḥ my father, who was so powerful,
— of our father, Hiraṇyakaśipu; kupita-hāsa — by his critical laughing has now been vanquished by You
when angry; vijṛmbhita — being expanded; bhrū — of the eyebrows; within a moment.
visphūrjitena — simply by the feature; lulitāḥ — pulled down or finished;
saḥ — he (my father); tu — but; te — by You; nirastaḥ — completely
vanquished.
SB 7.9.24 My dear Lord, now I have
tasmād amūs tanu-bhṛtām aham āśiṣo ’jña complete experience concerning
āyuḥ śriyaṁ vibhavam aindriyam āviriñcyāt the worldly opulence, mystic
necchāmi te vilulitān uruvikrameṇa power, longevity and other
kālātmanopanaya māṁ nija-bhṛtya-pārśvam material pleasures enjoyed by all
living entities, from Lord Brahmā
tasmāt — therefore; amūḥ — all those (opulences); tanu-bhṛtām — down to the ant. As powerful time,
with reference to living entities possessing material bodies; aham — I; You destroy them all. Therefore,
āśiṣaḥ ajñaḥ — knowing well the results of such benedictions; āyuḥ — because of my experience, I do
a long duration of life; śriyam — material opulences; vibhavam — not wish to possess them. My dear
influence and glories; aindriyam — all meant for sense gratification; Lord, I request You to place me in
āviriñcyāt — beginning from Lord Brahmā (down to the small ant); na touch with Your pure devotee and
— not; icchāmi — I want; te — by You; vilulitān — subject to be let me serve him as a sincere
finished; uru-vikrameṇa — who are extremely powerful; kāla-ātmanā — servant.
as the master of the time factor; upanaya — kindly take to; mām — me;
nija-bhṛtya-pārśvam — the association of Your faithful servant, Your
devotee.
SB 7.9.25 In this material world, every living
kutrāśiṣaḥ śruti-sukhā mṛgatṛṣṇi-rūpāḥ entity desires some future
kvedaṁ kalevaram aśeṣa-rujāṁ virohaḥ happiness, which is exactly like a
nirvidyate na tu jano yad apīti vidvān mirage in the desert. Where is
kāmānalaṁ madhu-lavaiḥ śamayan durāpaiḥ water in the desert, or, in other
words, where is happiness in this
kutra — where; āśiṣaḥ — benedictions; śruti-sukhāḥ — simply pleasing material world? As for this body,
to hear of; mṛgatṛṣṇi-rūpāḥ — exactly like a mirage in the desert; kva — what is its value? It is merely a
where; idam — this; kalevaram — body; aśeṣa — unlimited; rujām — source of various diseases. The
of diseases; virohaḥ — the place for generating; nirvidyate — become so-called philosophers, scientists
satiated; na — not; tu — but; janaḥ — people in general; yat api — and politicians know this very well,
although; iti — thus; vidvān — so-called learned philosophers, but nonetheless they aspire for
scientists and politicians; kāma-analam — the blazing fire of lusty temporary happiness. Happiness
desires; madhu-lavaiḥ — with drops of honey (happiness); śamayan — is very difficult to obtain, but
controlling; durāpaiḥ — very difficult to obtain. because they are unable to control
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 their senses, they run after the so-
called happiness of the material
world and never come to the right
conclusion.
SB 7.9.26 O my Lord, O Supreme, because I
kvāhaṁ rajaḥ-prabhava īśa tamo ’dhike ’smin was born in a family full of the
jātaḥ suretara-kule kva tavānukampā hellish material qualities of
na brahmaṇo na tu bhavasya na vai ramāyā passion and ignorance, what is my
yan me ’rpitaḥ śirasi padma-karaḥ prasādaḥ position? And what is to be said of
Your causeless mercy, which was
kva — where; aham — I (am); rajaḥ-prabhavaḥ — being born in a body never offered even to Lord
full of passion; īśa — O my Lord; tamaḥ — the mode of ignorance; Brahmā, Lord Śiva or the goddess
adhike — surpassing in; asmin — in this; jātaḥ — born; sura-itara-kule of fortune, Lakṣmī? You never put
— in a family of atheists or demons (who are subordinate to the Your lotus hand upon their heads,
devotees); kva — where; tava — Your; anukampā — causeless mercy; but You have put it upon mine.
na — not; brahmaṇaḥ — of Lord Brahmā; na — not; tu — but;
bhavasya — of Lord Śiva; na — nor; vai — even; ramāyāḥ — of the
goddess of fortune; yat — which; me — of me; arpitaḥ — offered; śirasi
— on the head; padma-karaḥ — lotus hand; prasādaḥ — the symbol of
mercy.
SB 7.9.27 Unlike an ordinary living entity, my
naiṣā parāvara-matir bhavato nanu syāj Lord, You do not discriminate
jantor yathātma-suhṛdo jagatas tathāpi between friends and enemies, the
saṁsevayā surataror iva te prasādaḥ favorable and the unfavorable,
sevānurūpam udayo na parāvaratvam because for You there is no
conception of higher and lower.
na — not; eṣā — this; para-avara — of higher or lower; matiḥ — such Nonetheless, You offer Your
discrimination; bhavataḥ — of Your Lordship; nanu — indeed; syāt — benedictions according to the level
there can be; jantoḥ — of ordinary living entities; yathā — as; ātma- of one’s service, exactly as a
suhṛdaḥ — of one who is the friend; jagataḥ — of the whole material desire tree delivers fruits
world; tathāpi — but still (there is such a demonstration of intimacy or according to one’s desires and
difference); saṁsevayā — according to the degree of service rendered makes no distinction between the
by the devotee; surataroḥ iva — like that of the desire tree in lower and the higher.
Vaikuṇṭhaloka (which offers fruits according to the desire of the
devotee); te — Your; prasādaḥ — benediction or blessing; sevā-
anurūpam — according to the category of service one renders to the
Lord; udayaḥ — manifestation; na — not; para-avaratvam —
discrimination due to higher or lower levels.
SB 7.9.28 My dear Lord, O Supreme
evaṁ janaṁ nipatitaṁ prabhavāhi-kūpe Personality of Godhead, because
kāmābhikāmam anu yaḥ prapatan prasaṅgāt of my association with material
kṛtvātmasāt surarṣiṇā bhagavan gṛhītaḥ desires, one after another, I was
so ’haṁ kathaṁ nu visṛje tava bhṛtya-sevām gradually falling into a blind well
full of snakes, following the
evam — thus; janam — people in general; nipatitam — fallen; general populace. But Your
prabhava — of material existence; ahi-kūpe — in a blind well full of servant Nārada Muni kindly
snakes; kāma-abhikāmam — desiring the sense objects; anu — accepted me as his disciple and
following; yaḥ — the person who; prapatan — falling down (in this instructed me how to achieve this
condition); prasaṅgāt — because of bad association or increased transcendental position.
association with material desires; kṛtvā ātmasāt — causing me (to Therefore, my first duty is to serve
acquire spiritual qualities like himself, Śrī Nārada); sura-ṛṣiṇā — by the him. How could I leave his
great saintly person (Nārada); bhagavan — O my Lord; gṛhītaḥ — service?
accepted; saḥ — that person; aham — I; katham — how; nu — indeed;
visṛje — can give up; tava — Your; bhṛtya-sevām — the service of Your
pure devotee.
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SB 7.9.29 My Lord, O unlimited reservoir of
mat-prāṇa-rakṣaṇam ananta pitur vadhaś ca transcendental qualities, You have
manye sva-bhṛtya-ṛṣi-vākyam ṛtaṁ vidhātum killed my father, Hiraṇyakaśipu,
khaḍgaṁ pragṛhya yad avocad asad-vidhitsus and saved me from his sword. He
tvām īśvaro mad-aparo ’vatu kaṁ harāmi had said very angrily, “If there is
any supreme controller other than
mat-prāṇa-rakṣaṇam — saving my life; ananta — O unlimited one, me, let Him save you. I shall now
reservoir of unlimited transcendental qualities; pituḥ — of my father; sever your head from your body.”
vadhaḥ ca — and killing; manye — I consider; sva-bhṛtya — of Your Therefore I think that both in
unalloyed servants; ṛṣi-vākyam — and the words of the great saint saving me and in killing him, You
Nārada; ṛtam — true; vidhātum — to prove; khaḍgam — sword; have acted just to prove true the
pragṛhya — taking in hand; yat — since; avocat — my father said; asat- words of Your devotee. There is
vidhitsuḥ — desiring to act very impiously; tvām — You; īśvaraḥ — any no other cause.
supreme controller; mat-aparaḥ — other than me; avatu — let him
save; kam — your head; harāmi — I shall now separate.

SB 7.9.30 My dear Lord, You alone manifest

ekas tvam eva jagad etam amuṣya yat tvam Yourself as the entire cosmic
ādy-antayoḥ pṛthag avasyasi madhyataś ca manifestation, for You existed
sṛṣṭvā guṇa-vyatikaraṁ nija-māyayedaṁ before the creation, You exist after
nāneva tair avasitas tad anupraviṣṭaḥ the annihilation, and You are the
maintainer between the beginning
ekaḥ — one; tvam — You; eva — only; jagat — the cosmic and the end. All this is done by
manifestation; etam — this; amuṣya — of that (the whole universe); yat Your external energy through
— since; tvam — You; ādi — in the beginning; antayoḥ — at the end; actions and reactions of the three
pṛthak — separately; avasyasi — exist (as the cause); madhyataḥ ca modes of material nature.
— also in the middle (the duration between the beginning and end); Therefore whatever exists —
sṛṣṭvā — creating; guṇa-vyatikaram — the transformation of the three externally and internally — is You
modes of material nature; nija-māyayā — by Your own external energy; alone.
idam — this; nānā iva — like many varieties; taiḥ — by them (the
modes); avasitaḥ — experienced; tat — that; anupraviṣṭaḥ — entering
into.

SB 7.9.31 My dear Lord, O Supreme

tvaṁ vā idaṁ sadasad īśa bhavāṁs tato ’nyo Personality of Godhead, the entire
māyā yad ātma-para-buddhir iyaṁ hy apārthā cosmic creation is caused by You,
yad yasya janma nidhanaṁ sthitir īkṣaṇaṁ ca and the cosmic manifestation is an
tad vaitad eva vasukālavad aṣṭi-tarvoḥ effect of Your energy. Although
the entire cosmos is but You
tvam — You; vā — either; idam — the whole universe; sat-asat — alone, You keep Yourself aloof
consisting of cause and effect (You are the cause, and Your energy is from it. The conception of “mine
the effect); īśa — O my Lord, the supreme controller; bhavān — and yours,” is certainly a type of
Yourself; tataḥ — from the universe; anyaḥ — separately situated (the illusion [māyā] because everything
creation is made by the Lord, yet He remains separate from the is an emanation from You and is
creation); māyā — the energy that appears as a separate creation; yat therefore not different from You.
— of which; ātma-para-buddhiḥ — the conception of one’s own and Indeed, the cosmic manifestation
another’s; iyam — this; hi — indeed; apārthā — has no meaning is nondifferent from You, and the
(everything is Your Lordship, and therefore there is no hope for annihilation is also caused by You.
understanding “my” and “your”); yat — the substance from which; This relationship between Your
yasya — of which; janma — creation; nidhanam — annihilation; sthitiḥ Lordship and the cosmos is
— maintenance; īkṣaṇam — manifestation; ca — and; tat — that; vā — illustrated by the example of the
or; etat — this; eva — certainly; vasukāla-vat — like the quality of being seed and the tree, or the subtle
the earth and, beyond that, the subtle element of the earth (smell); aṣṭi- cause and the gross
tarvoḥ — the seed (the cause) and the tree (the effect of the cause). manifestation.

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SB 7.9.32 O my Lord, O Supreme
nyasyedam ātmani jagad vilayāmbu-madhye Personality of Godhead, after the
śeṣetmanā nija-sukhānubhavo nirīhaḥ annihilation the creative energy is
yogena mīlita-dṛg-ātma-nipīta-nidras kept in You, who appear to sleep
turye sthito na tu tamo na guṇāṁś ca yuṅkṣe with half-closed eyes. Actually,
however, You do not sleep like an
nyasya — throwing; idam — this; ātmani — in Your own self; jagat — ordinary human being, for You are
cosmic manifestation created by You; vilaya-ambu-madhye — in the always in a transcendental stage,
Causal Ocean, in which everything is preserved in a state of reserved beyond the creation of the material
energy; śeṣe — You act as if sleeping; ātmanā — by Yourself; nija — world, and You always feel
Your own personal; sukha-anubhavaḥ — experiencing the state of transcendental bliss. As
spiritual bliss; nirīhaḥ — appearing to be doing nothing; yogena — by Kāraṇodakaśāyī Viṣṇu, You thus
the mystic power; mīlita-dṛk — the eyes appearing closed; ātma — by a remain in Your transcendental
manifestation of Yourself; nipīta — prevented; nidraḥ — whose status, not touching material
sleeping; turye — in the transcendental stage; sthitaḥ — keeping objects. Although You appear to
(Yourself); na — not; tu — but; tamaḥ — the material condition of sleep, this sleeping is distinct from
sleeping; na — nor; guṇān — the material modes; ca — and; yuṅkṣe — sleeping in ignorance.
do You engage Yourself in.

SB 7.9.33 This cosmic manifestation, the

tasyaiva te vapur idaṁ nija-kāla-śaktyā material world, is also Your body.
sañcodita-prakṛti-dharmaṇa ātma-gūḍham This total lump of matter is
ambhasy ananta-śayanād viramat-samādher agitated by Your potent energy
nābher abhūt sva-kaṇikā-vaṭavan-mahābjam known as kāla-śakti, and thus the
three modes of material nature are
tasya — of that Supreme Personality of Godhead; eva — certainly; te manifested. You awaken from the
— of You; vapuḥ — the cosmic body; idam — this (universe); nija-kāla- bed of Śeṣa, Ananta, and from
śaktyā — by the potent time factor; sañcodita — agitated; prakṛti- Your navel a small transcendental
dharmaṇaḥ — of Him, by whom the three guṇas, or qualities of material seed is generated. It is from this
nature; ātma-gūḍham — dormant in Yourself; ambhasi — in the water seed that the lotus flower of the
known as the Causal Ocean; ananta-śayanāt — from the bed known as gigantic universe is manifested,
Ananta (another feature of Yourself); viramat-samādheḥ — having exactly as a banyan tree grows
awakened from the samādhi (yogic trance); nābheḥ — from the navel; from a small seed.
abhūt — appeared; sva-kaṇikā — from the seed; vaṭa-vat — like the
great banyan tree; mahā-abjam — the great lotus of the worlds (has
similarly grown).

SB 7.9.34 From that great lotus flower,

tat-sambhavaḥ kavir ato ’nyad apaśyamānas Brahmā was generated, but
tvāṁ bījam ātmani tataṁ sa bahir vicintya Brahmā certainly could see
nāvindad abda-śatam apsu nimajjamāno nothing but the lotus. Therefore,
jāte ’ṅkure katham uhopalabheta bījam thinking You to be outside, Lord
Brahmā dove into the water and
tat-sambhavaḥ — who was generated from that lotus flower; kaviḥ — attempted to find the source of the
he who can understand the subtle cause of creation (Lord Brahmā); lotus for one hundred years. He
ataḥ — from that (lotus); anyat — anything else; apaśyamānaḥ — not could find no trace of You,
able to see; tvām — Your Lordship; bījam — the cause of the lotus; however, for when a seed
ātmani — in himself; tatam — expanded; saḥ — he (Lord Brahmā); fructifies, the original seed cannot
bahiḥ vicintya — considering to be external; na — not; avindat — be seen.
understood (You); abda-śatam — for a hundred years according to the
demigods*; apsu — in the water; nimajjamānaḥ — diving; jāte aṅkure
— when the seed fructifies and is manifested as a creeper; katham —
how; uha — O my Lord; upalabheta — one can perceive; bījam — the
seed that has already fructified.

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SB 7.9.35 Lord Brahmā, who is celebrated
sa tv ātma-yonir ativismita āśrito ’bjaṁ as ātma-yoni, having been born
kālena tīvra-tapasā pariśuddha-bhāvaḥ without a mother, was struck with
tvām ātmanīśa bhuvi gandham ivātisūkṣmaṁ wonder. Thus he took shelter of
bhūtendriyāśayamaye vitataṁ dadarśa the lotus flower, and when he had
been purified after undergoing
saḥ — he (Lord Brahmā); tu — but; ātma-yoniḥ — who is born without severe austerities for many
a mother (directly begotten by the father, Lord Viṣṇu); ati-vismitaḥ — hundreds of years, he could see
very much surprised (not finding the source of his birth); āśritaḥ — that the cause of all causes, the
situated on; abjam — the lotus; kālena — in due course of time; tīvra- Supreme Personality of Godhead,
tapasā — by severe austerities; pariśuddha-bhāvaḥ — being was spread throughout his own
completely purified; tvām — You; ātmani — in his body and existence; body and senses, just as aroma,
īśa — O my Lord; bhuvi — within the earth; gandham — aroma; iva — although very subtle, is perceived
like; ati-sūkṣmam — very subtle; bhūta-indriya — composed of in the earth.
elements and senses; āśaya-maye — and that filled with desires (the
mind); vitatam — spread out; dadarśa — found.
SB 7.9.36 Lord Brahmā could then see You
evaṁ sahasra-vadanāṅghri-śiraḥ-karoru- possessing thousands and
nāsādya-karṇa-nayanābharaṇāyudhāḍhyam thousands of faces, feet, heads,
māyāmayaṁ sad-upalakṣita-sanniveśaṁ hands, thighs, noses, ears and
dṛṣṭvā mahā-puruṣam āpa mudaṁ viriñcaḥ eyes. You were very nicely
dressed, being decorated and
evam — in this way; sahasra — thousands and thousands; vadana — bedecked with varieties of
faces; aṅghri — feet; śiraḥ — heads; kara — hands; uru — thighs; ornaments and weapons. Seeing
nāsa-ādya — noses, etc.; karṇa — ears; nayana — eyes; ābharaṇa — You in the form of Lord Viṣṇu,
varieties of ornaments; āyudha — varieties of weapons; āḍhyam — Your symptoms and form being
endowed with; māyā-mayam — all demonstrated by unlimited potency; transcendental, Your legs
sat-upalakṣita — appearing in different symptoms; sanniveśam — extending from the lower planets,
combined together; dṛṣṭvā — seeing; mahā-puruṣam — the Supreme Lord Brahmā achieved
Personality of Godhead; āpa — achieved; mudam — transcendental transcendental bliss.
bliss; viriñcaḥ — Lord Brahmā.
SB 7.9.37 My dear Lord, when You appeared
tasmai bhavān haya-śiras tanuvaṁ hi bibhrad as Hayagrīva, with the head of a
veda-druhāv atibalau madhu-kaiṭabhākhyau horse, You killed two demons
hatvānayac chruti-gaṇāṁś ca rajas tamaś ca known as Madhu and Kaiṭabha,
sattvaṁ tava priyatamāṁ tanum āmananti who were full of the modes of
passion and ignorance. Then You
tasmai — unto Lord Brahmā; bhavān — Your Lordship; haya-śiraḥ — delivered the Vedic knowledge to
having the head and neck of a horse; tanuvam — the incarnation; hi — Lord Brahmā. For this reason, all
indeed; bibhrat — accepting; veda-druhau — two demons who were the great saints accept Your forms
against the Vedic principles; ati-balau — extremely powerful; madhu- as transcendental, untinged by
kaiṭabha-ākhyau — known as Madhu and Kaiṭabha; hatvā — killing; material qualities.
anayat — delivered; śruti-gaṇān — all the different Vedas (Sāma,
Yajur, Ṛg and Atharva); ca — and; rajaḥ tamaḥ ca — by representing
the modes of passion and ignorance; sattvam — pure transcendental
goodness; tava — Your; priya-tamām — most dear; tanum — form (as
Hayagrīva); āmananti — they honor.
SB 7.9.38 In this way, my Lord, You appear
itthaṁ nṛ-tiryag-ṛṣi-deva-jhaṣāvatārair in various incarnations as a
lokān vibhāvayasi haṁsi jagat pratīpān human being, an animal, a great
dharmaṁ mahā-puruṣa pāsi yugānuvṛttaṁ saint, a demigod, a fish or a
channaḥ kalau yad abhavas tri-yugo ’tha sa tvam tortoise, thus maintaining the
entire creation in different
ittham — in this way; nṛ — like a human being (such as Lord Kṛṣṇa and planetary systems and killing the
Lord Rāmacandra); tiryak — like animals (such as the boar); ṛṣi — as a demoniac principles. According to
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great saint (Paraśurāma); deva — as demigods; jhaṣa — as an aquatic the age, O my Lord, You protect
(such as the fish and tortoise); avatāraiḥ — by such different the principles of religion. In the
incarnations; lokān — all the different planetary systems; vibhāvayasi Age of Kali, however, You do not
— You protect; haṁsi — You (sometimes) kill; jagat pratīpān — assert Yourself as the Supreme
persons who have simply created trouble in this world; dharmam — the Personality of Godhead, and
principles of religion; mahā-puruṣa — O great personality; pāsi — You therefore You are known as
protect; yuga-anuvṛttam — according to the different millenniums; Triyuga, or the Lord who appears
channaḥ — covered; kalau — in the Age of Kali; yat — since; abhavaḥ in three yugas.
— have been (and will be in the future); tri-yugaḥ — named Triyuga;
atha — therefore; saḥ — the same personality; tvam — You.
SB 7.9.39 My dear Lord of the Vaikuṇṭha
naitan manas tava kathāsu vikuṇṭha-nātha planets, where there is no anxiety,
samprīyate durita-duṣṭam asādhu tīvram my mind is extremely sinful and
kāmāturaṁ harṣa-śoka-bhayaiṣaṇārtaṁ lusty, being sometimes so-called
tasmin kathaṁ tava gatiṁ vimṛśāmi dīnaḥ happy and sometimes so-called
distressed. My mind is full of
na — certainly not; etat — this; manaḥ — mind; tava — Your; kathāsu lamentation and fear, and it
— in transcendental topics; vikuṇṭha-nātha — O Lord of Vaikuṇṭha, always seeks more and more
where there is no anxiety; samprīyate — is pacified or interested in; money. Thus it has become most
durita — by sinful activities; duṣṭam — polluted; asādhu — dishonest; polluted and is never satisfied in
tīvram — very difficult to control; kāma-āturam — always full of different topics concerning You. I am
desires and lusty propensities; harṣa-śoka — sometimes by jubilation therefore most fallen and poor. In
and sometimes by distress; bhaya — and sometimes by fear; eṣaṇā — such a status of life, how shall I be
and by desiring; ārtam — distressed; tasmin — in that mental status; able to discuss Your activities?
katham — how; tava — Your; gatim — transcendental activities;
vimṛśāmi — I shall consider and try to understand; dīnaḥ — who am
most fallen and poor.
SB 7.9.40 My dear Lord, O infallible one, my
jihvaikato ’cyuta vikarṣati māvitṛptā position is like that of a person
śiśno ’nyatas tvag-udaraṁ śravaṇaṁ kutaścit who has many wives, all trying to
ghrāṇo ’nyataś capala-dṛk kva ca karma-śaktir attract him in their own way. For
bahvyaḥ sapatnya iva geha-patiṁ lunanti example, the tongue is attracted to
palatable dishes, the genitals to
jihvā — the tongue; ekataḥ — to one side; acyuta — O my infallible sex with an attractive woman, and
Lord; vikarṣati — attracts; mā — me; avitṛptā — not being satisfied; the sense of touch to contact with
śiśnaḥ — the genitals; anyataḥ — to another side; tvak — the skin (for soft things. The belly, although
touching a soft thing); udaram — the belly (for various types of food); filled, still wants to eat more, and
śravaṇam — the ear (for hearing some sweet music); kutaścit — to the ear, not attempting to hear
some other side; ghrāṇaḥ — the nose (for smelling); anyataḥ — to still about You, is generally attracted
another side; capala-dṛk — the restless eyesight; kva ca — to cinema songs. The sense of
somewhere; karma-śaktiḥ — the active senses; bahvyaḥ — many; sa- smell is attracted to yet another
patnyaḥ — co-wives; iva — like; geha-patim — a householder; lunanti side, the restless eyes are
— annihilate. attracted to scenes of sense
gratification, and the active senses
are attracted elsewhere. In this
way I am certainly embarrassed.
SB 7.9.41 My dear Lord, You are always
evaṁ sva-karma-patitaṁ bhava-vaitaraṇyām transcendentally situated on the
anyonya-janma-maraṇāśana-bhīta-bhītam other side of the river of death, but
paśyañ janaṁ sva-para-vigraha-vaira-maitraṁ because of the reactions of our
hanteti pāracara pīpṛhi mūḍham adya own activities, we are suffering on
this side. Indeed, we have fallen
evam — in this way; sva-karma-patitam — fallen because of the into this river and are repeatedly
reactions of one’s own material activities; bhava — compared to the suffering the pains of birth and
world of nescience (birth, death, old age and disease); vaitaraṇyām — death and eating horrible things.
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in the river known as Vaitaraṇī (which lies in front of the doorway of Now kindly look upon us — not
Yamarāja, the superintendent of death); anyaḥ anya — one after only upon me but also upon all
another; janma — birth; maraṇa — death; āśana — different types of others who are suffering — and by
eating; bhīta-bhītam — being exceedingly afraid; paśyan — seeing; Your causeless mercy and
janam — the living entity; sva — one’s own; para — of others; vigraha compassion, deliver us and
— in the body; vaira-maitram — considering friendship and enmity; maintain us.
hanta — alas; iti — in this way; pāracara — O You, who are on the
other side of the river of death; pīpṛhi — kindly save us all (from this
dangerous condition); mūḍham — we are all foolish, bereft of spiritual
knowledge; adya — today (because You are personally present here).
SB 7.9.42 O my Lord, O Supreme
ko nv atra te ’khila-guro bhagavan prayāsa Personality of Godhead, original
uttāraṇe ’sya bhava-sambhava-lopa-hetoḥ spiritual master of the entire world,
mūḍheṣu vai mahad-anugraha ārta-bandho what is the difficulty for You, who
kiṁ tena te priya-janān anusevatāṁ naḥ manage the affairs of the universe,
in delivering the fallen souls
kaḥ — what is that; nu — indeed; atra — in this matter; te — of Your engaged in Your devotional
Lordship; akhila-guro — O supreme spiritual master of the entire service? You are the friend of all
creation; bhagavan — O Supreme Lord, O Personality of Godhead; suffering humanity, and for great
prayāsaḥ — endeavor; uttāraṇe — for the deliverance of these fallen personalities it is necessary to
souls; asya — of this; bhava-sambhava — of creation and show mercy to the foolish.
maintenance; lopa — and of annihilation; hetoḥ — of the cause; Therefore I think that You will
mūḍheṣu — unto the foolish persons rotting in this material world; vai show Your causeless mercy to
— indeed; mahat-anugrahaḥ — compassion by the Supreme; ārta- persons like us, who engage in
bandho — O friend of the suffering living entities; kim — what is the Your service.
difficulty; tena — with that; te — of Your Lordship; priya-janān — the
dear persons (devotees); anusevatām — of those always engaged in
serving; naḥ — like us (who are so engaged).
SB 7.9.43 O best of the great personalities, I
naivodvije para duratyaya-vaitaraṇyās am not at all afraid of material
tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ existence, for wherever I stay I am
śoce tato vimukha-cetasa indriyārtha- fully absorbed in thoughts of Your
māyā-sukhāya bharam udvahato vimūḍhān glories and activities. My concern
is only for the fools and rascals
na — not; eva — certainly; udvije — I am disturbed or afraid; para — O who are making elaborate plans
Supreme; duratyaya — insurmountable or very difficult to cross; for material happiness and
vaitaraṇyāḥ — of the Vaitaraṇī, the river of the material world; tvat-vīrya maintaining their families,
— of Your Lordship’s glories and activities; gāyana — from chanting or societies and countries. I am
distributing; mahā-amṛta — in the great ocean of nectarean spiritual simply concerned with love for
bliss; magna-cittaḥ — whose consciousness is absorbed; śoce — I am them.
simply lamenting; tataḥ — from that; vimukha-cetasaḥ — the fools and
rascals who are bereft of Kṛṣṇa consciousness; indriya-artha — in
sense gratification; māyā-sukhāya — for temporary, illusory happiness;
bharam — the false burden or responsibility (of maintaining one’s
family, society and nation and elaborate arrangements for that
purpose); udvahataḥ — who are lifting (by making grand plans for this
arrangement); vimūḍhān — although all of them are nothing but fools
and rascals (I am thinking of them also).
SB 7.9.44 My dear Lord Nṛsiṁhadeva, I see
prāyeṇa deva munayaḥ sva-vimukti-kāmā that there are many saintly
maunaṁ caranti vijane na parārtha-niṣṭhāḥ persons indeed, but they are
naitān vihāya kṛpaṇān vimumukṣa eko interested only in their own
nānyaṁ tvad asya śaraṇaṁ bhramato ’nupaśye deliverance. Not caring for the big
cities and towns, they go to the
prāyeṇa — generally, in almost all cases; deva — O my Lord; munayaḥ Himālayas or the forest to
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— the great saintly persons; sva — personal, own; vimukti-kāmāḥ — meditate with vows of silence
ambitious for liberation from this material world; maunam — silently; [mauna-vrata]. They are not
caranti — they wander (in places like the Himālayan forests, where interested in delivering others. As
they have no touch with the activities of the materialists); vijane — in for me, however, I do not wish to
solitary places; na — not; para-artha-niṣṭhāḥ — interested in working be liberated alone, leaving aside
for others by giving them the benefit of the Kṛṣṇa consciousness all these poor fools and rascals. I
movement, by enlightening them with Kṛṣṇa consciousness; na — not; know that without Kṛṣṇa
etān — these; vihāya — leaving aside; kṛpaṇān — fools and rascals consciousness, without taking
(engaged in materialistic activity who do not know the benefit of the shelter of Your lotus feet, one
human form of life); vimumukṣe — I desire to be liberated and to return cannot be happy. Therefore I wish
home, back to Godhead; ekaḥ — alone; na — not; anyam — other; tvat to bring them back to shelter at
— but for You; asya — of this; śaraṇam — shelter; bhramataḥ — of the Your lotus feet.
living entity rotating and wandering throughout the material universes;
anupaśye — do I see.
SB 7.9.45 Sex life is compared to the rubbing
yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ of two hands to relieve an itch.
kaṇḍūyanena karayor iva duḥkha-duḥkham Gṛhamedhis, so-called gṛhasthas
tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ who have no spiritual knowledge,
kaṇḍūtivan manasijaṁ viṣaheta dhīraḥ think that this itching is the
greatest platform of happiness,
yat — that which (is meant for material sense gratification); maithuna- although actually it is a source of
ādi — represented by talking of sex, reading sexual literature or distress. The kṛpaṇas, the fools
enjoying sex life (at home or outside, as in a club); gṛhamedhi-sukham who are just the opposite of
— all types of material happiness based on attachment to family, brāhmaṇas, are not satisfied by
society, friendship, etc.; hi — indeed; tuccham — insignificant; repeated sensuous enjoyment.
kaṇḍūyanena — with the itching; karayoḥ — of the two hands (to Those who are dhīra, however,
relieve the itching); iva — like; duḥkha-duḥkham — different types of who are sober and who tolerate
unhappiness (into which one is put after such itching sense this itching, are not subjected to
gratification); tṛpyanti — become satisfied; na — never; iha — in the sufferings of fools and rascals.
material sense gratification; kṛpaṇāḥ — the foolish persons; bahu-
duḥkha-bhājaḥ — subjected to various types of material unhappiness;
kaṇḍūti-vat — if one can learn from such itching; manasi-jam — which
is simply a mental concoction (actually there is no happiness); viṣaheta
— and tolerates (such itching); dhīraḥ — (he can become) a most
perfect, sober person.
SB 7.9.46 O Supreme Personality of
mauna-vrata-śruta-tapo-’dhyayana-sva-dharma- Godhead, there are ten prescribed
vyākhyā-raho-japa-samādhaya āpavargyāḥ methods on the path to liberation
prāyaḥ paraṁ puruṣa te tv ajitendriyāṇāṁ — to remain silent, not to speak to
vārtā bhavanty uta na vātra tu dāmbhikānām anyone, to observe vows, to
amass all kinds of Vedic
mauna — silence; vrata — vows; śruta — Vedic knowledge; tapaḥ — knowledge, to undergo austerities,
austerity; adhyayana — study of scripture; sva-dharma — executing to study the Vedas and other
varṇāśrama-dharma; vyākhyā — explaining the śāstras; rahaḥ — living Vedic literatures, to execute the
in a solitary place; japa — chanting or reciting mantras; samādhayaḥ — duties of varṇāśrama-dharma, to
remaining in trance; āpavargyāḥ — these are ten types of activities for explain the śāstras, to stay in a
advancing on the path of liberation; prāyaḥ — generally; param — the solitary place, to chant mantras
only means; puruṣa — O my Lord; te — all of them; tu — but; ajita- silently, and to be absorbed in
indriyāṇām — of persons who cannot control the senses; vārtāḥ — trance. These different methods
means of living; bhavanti — are; uta — so it is said; na — not; vā — or; for liberation are generally only a
atra — in this connection; tu — but; dāmbhikānām — of persons who professional practice and means
are falsely proud. of livelihood for those who have
not conquered their senses.
Because such persons are falsely
proud, these procedures may not
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 be successful.
SB 7.9.47 By authorized Vedic knowledge
rūpe ime sad-asatī tava veda-sṛṣṭe one can see that the forms of
bījāṅkurāv iva na cānyad arūpakasya cause and effect in the cosmic
yuktāḥ samakṣam ubhayatra vicakṣante tvāṁ manifestation belong to the
yogena vahnim iva dāruṣu nānyataḥ syāt Supreme Personality of Godhead,
for the cosmic manifestation is His
rūpe — in the forms; ime — these two; sat-asatī — the cause and the energy. Both cause and effect are
effect; tava — Your; veda-sṛṣṭe — explained in the Vedas; bīja-aṅkurau nothing but energies of the Lord.
— the seed and the sprout; iva — like; na — never; ca — also; anyat Therefore, O my Lord, just as a
— any other; arūpakasya — of You, who possess no material form; wise man, by considering cause
yuktāḥ — those engaged in Your devotional service; samakṣam — and effect, can see how fire
before the very eyes; ubhayatra — in both ways (spiritually and pervades wood, those engaged in
materially); vicakṣante — can actually see; tvām — You; yogena — devotional service understand how
simply by the method of devotional service; vahnim — fire; iva — like; You are both the cause and effect.
dāruṣu — in wood; na — not; anyataḥ — from any other means; syāt
— it is possible.
SB 7.9.48 O Supreme Lord, You are actually
tvaṁ vāyur agnir avanir viyad ambu mātrāḥ the air, the earth, fire, sky and
prāṇendriyāṇi hṛdayaṁ cid anugrahaś ca water. You are the objects of
sarvaṁ tvam eva saguṇo viguṇaś ca bhūman sense perception, the life airs, the
nānyat tvad asty api mano-vacasā niruktam five senses, the mind,
consciousness and false ego.
tvam — You (are); vāyuḥ — air; agniḥ — fire; avaniḥ — earth; viyat — Indeed, You are everything, subtle
sky; ambu — water; mātrāḥ — the sense objects; prāṇa — the life airs; and gross. The material elements
indriyāṇi — the senses; hṛdayam — the mind; cit — consciousness; and anything expressed, either by
anugrahaḥ ca — and false ego or the demigods; sarvam — everything; the words or by the mind, are
tvam — You; eva — only; sa-guṇaḥ — material nature with its three nothing but You.
modes; viguṇaḥ — the spiritual spark and Supersoul, which are beyond
material nature; ca — and; bhūman — O my great Lord; na — not;
anyat — other; tvat — than You; asti — is; api — although; manaḥ-
vacasā — by mind and words; niruktam — everything manifested.
SB 7.9.49 Neither the three modes of
naite guṇā na guṇino mahad-ādayo ye material nature [sattva-guṇa, rajo-
sarve manaḥ prabhṛtayaḥ sahadeva-martyāḥ guṇa and tamo-guṇa], nor the
ādy-antavanta urugāya vidanti hi tvām predominating deities controlling
evaṁ vimṛśya sudhiyo viramanti śabdāt these three modes, nor the five
gross elements, nor the mind, nor
na — neither; ete — all these; guṇāḥ — three qualities of material the demigods nor the human
nature; na — nor; guṇinaḥ — the predominating deities of the three beings can understand Your
modes of material nature (namely Lord Brahmā, the predominating Lordship, for they are all subjected
deity of passion, and Lord Śiva, the predominating deity of ignorance); to birth and annihilation.
mahat-ādayaḥ — the five elements, the senses and the sense objects; Considering this, the spiritually
ye — those which; sarve — all; manaḥ — the mind; prabhṛtayaḥ — and advanced have taken to
so on; saha-deva-martyāḥ — with the demigods and the mortal human devotional service. Such wise men
beings; ādi-anta-vantaḥ — who all have a beginning and end; urugāya hardly bother with Vedic study.
— O Supreme Lord, who are glorified by all saintly persons; vidanti — Instead, they engage themselves
understand; hi — indeed; tvām — Your Lordship; evam — thus; in practical devotional service.
vimṛśya — considering; sudhiyaḥ — all wise men; viramanti — cease;
śabdāt — from studying or understanding the Vedas.
SB 7.9.50 Therefore, O Supreme Personality
tat te ’rhattama namaḥ stuti-karma-pūjāḥ of Godhead, the best of all
karma smṛtiś caraṇayoḥ śravaṇaṁ kathāyām persons to whom prayers are
saṁsevayā tvayi vineti ṣaḍ-aṅgayā kiṁ offered, I offer my respectful
bhaktiṁ janaḥ paramahaṁsa-gatau labheta obeisances unto You because
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 without rendering six kinds of
tat — therefore; te — unto You; arhat-tama — O supreme of all devotional service unto You —
worshipable persons; namaḥ — respectful obeisances; stuti-karma- offering prayers, dedicating all the
pūjāḥ — worshiping Your Lordship by offering prayers and other results of activities, worshiping
devotional activities; karma — activities being dedicated to You; smṛtiḥ You, working on Your behalf,
— constant remembrance; caraṇayoḥ — of Your lotus feet; śravaṇam always remembering Your lotus
— always hearing; kathāyām — in topics (about You); saṁsevayā — feet and hearing about Your
such devotional service; tvayi — unto You; vinā — without; iti — thus; glories — who can achieve that
ṣaṭ-aṅgayā — having six different parts; kim — how; bhaktim — which is meant for the
devotional service; janaḥ — a person; paramahaṁsa-gatau — paramahaṁsas?
obtainable by the paramahaṁsa; labheta — may attain.

Prayers by Gajendra SB 8.3.2-29

SB 8.3.2 The King of the elephants,
śrī-gajendra uvāca Gajendra, said: I offer my
oṁ namo bhagavate tasmai respectful obeisances unto the
yata etac cid-ātmakam Supreme Person, Vāsudeva [oṁ
puruṣāyādi-bījāya namo bhagavate vāsudevāya].
pareśāyābhidhīmahi Because of Him this material body
acts due to the presence of spirit,
śrī-gajendraḥ uvāca — Gajendra, the King of elephants, said; om — O and He is therefore the root cause
my Lord; namaḥ — I offer my respectful obeisances unto You; of everyone. He is worshipable for
bhagavate — unto the Supreme Personality of Godhead; tasmai — such exalted persons as Brahmā
unto Him; yataḥ — from whom; etat — this body and the material and Śiva, and He has entered the
manifestation; cit-ātmakam — is moving due to consciousness (the heart of every living being. Let me
spirit soul); puruṣāya — unto the Supreme Person; ādi-bījāya — who is meditate upon Him.
the origin or root cause of everything; para-īśāya — who is supreme,
transcendental and worshipable for such exalted persons as Brahmā
and Śiva; abhidhīmahi — let me meditate upon Him.
SB 8.3.3 The Supreme Godhead is the
yasminn idaṁ yataś cedaṁ supreme platform on which
yenedaṁ ya idaṁ svayam everything rests, the ingredient by
yo ’smāt parasmāc ca paras which everything has been
taṁ prapadye svayambhuvam produced, and the person who
has created and is the only cause
yasmin — the basic platform on which; idam — the universe rests; of this cosmic manifestation.
yataḥ — the ingredients from which; ca — and; idam — the cosmic Nonetheless, He is different from
manifestation is produced; yena — by whom; idam — this cosmic the cause and the result. I
manifestation is created and maintained; yaḥ — He who; idam — this surrender unto Him, the Supreme
material world; svayam — is Himself; yaḥ — He who; asmāt — from the Personality of Godhead, who is
effect (this material world); parasmāt — from the cause; ca — and; self-sufficient in everything.
paraḥ — transcendental or different; tam — unto Him; prapadye — I
surrender; svayambhuvam — unto the supreme self-sufficient.
SB 8.3.4 The Supreme Personality of
yaḥ svātmanīdaṁ nija-māyayārpitaṁ Godhead, by expanding His own
kvacid vibhātaṁ kva ca tat tirohitam energy, keeps this cosmic
aviddha-dṛk sākṣy ubhayaṁ tad īkṣate manifestation visible and again
sa ātma-mūlo ’vatu māṁ parāt-paraḥ sometimes renders it invisible. He
is both the supreme cause and
yaḥ — the Supreme Personality of Godhead who; sva-ātmani — in Him; the supreme result, the observer
idam — this cosmic manifestation; nija-māyayā — by His own potency; and the witness, in all
arpitam — invested; kvacit — sometimes, at the beginning of a kalpa; circumstances. Thus He is
vibhātam — it is manifested; kva ca — sometimes, during dissolution; transcendental to everything. May
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tat — that (manifestation); tirohitam — not visible; aviddha-dṛk — He that Supreme Personality of
sees everything (in all these circumstances); sākṣī — the witness; Godhead give me protection.
ubhayam — both (manifestation and annihilation); tat īkṣate — sees
everything, without loss of sight; saḥ — that Supreme Personality of
Godhead; ātma-mūlaḥ — self-sufficient, having no other cause; avatu
— please give protection; mām — unto me; parāt-paraḥ — He is
transcendental to transcendental, or above all transcendence.
SB 8.3.5 In due course of time, when all the
kālena pañcatvam iteṣu kṛtsnaśo causative and effective
lokeṣu pāleṣu ca sarva-hetuṣu manifestations of the universe,
tamas tadāsīd gahanaṁ gabhīraṁ including the planets and their
yas tasya pāre ’bhivirājate vibhuḥ directors and maintainers, are
annihilated, there is a situation of
kālena — in due course of time (after millions and millions of years); dense darkness. Above this
pañcatvam — when everything illusory is annihilated; iteṣu — all darkness, however, is the
transformations; kṛtsnaśaḥ — with everything within this cosmic Supreme Personality of Godhead.
manifestation; lokeṣu — all the planets, or everything that exists; pāleṣu I take shelter of His lotus feet.
— maintainers like Lord Brahmā; ca — also; sarva-hetuṣu — all
causative existences; tamaḥ — great darkness; tadā — then; āsīt —
was; gahanam — very dense; gabhīram — very deep; yaḥ — the
Supreme Personality of Godhead who; tasya — this dark situation; pāre
— over and above; abhivirājate — exists or shines; vibhuḥ — the
Supreme.
SB 8.3.6 An artist onstage, being covered
na yasya devā ṛṣayaḥ padaṁ vidur by attractive dresses and dancing
jantuḥ punaḥ ko ’rhati gantum īritum with different movements, is not
yathā naṭasyākṛtibhir viceṣṭato understood by his audience;
duratyayānukramaṇaḥ sa māvatu similarly, the activities and
features of the supreme artist
na — neither; yasya — He of whom; devāḥ — the demigods; ṛṣayaḥ — cannot be understood even by the
great sages; padam — position; viduḥ — can understand; jantuḥ — demigods or great sages, and
unintelligent living beings like animals; punaḥ — again; kaḥ — who; certainly not by those who are
arhati — is able; gantum — to enter into the knowledge; īritum — or to unintelligent like animals. Neither
express by words; yathā — as; naṭasya — of the artist; ākṛtibhiḥ — by the demigods and sages nor the
bodily features; viceṣṭataḥ — dancing in different ways; duratyaya — unintelligent can understand the
very difficult; anukramaṇaḥ — His movements; saḥ — that Supreme features of the Lord, nor can they
Personality of Godhead; mā — unto me; avatu — may give His express in words His actual
protection. position. May that Supreme
Personality of Godhead give me
protection.
SB 8.3.7 Renunciants and great sages who
didṛkṣavo yasya padaṁ sumaṅgalaṁ see all living beings equally, who
vimukta-saṅgā munayaḥ susādhavaḥ are friendly to everyone and who
caranty aloka-vratam avraṇaṁ vane flawlessly practice in the forest the
bhūtātma-bhūtāḥ suhṛdaḥ sa me gatiḥ vows of brahmacarya,
vānaprastha and sannyāsa desire
didṛkṣavaḥ — those who desire to see (the Supreme Personality of to see the all-auspicious lotus feet
Godhead); yasya — of Him; padam — the lotus feet; su-maṅgalam — of the Supreme Personality of
all-auspicious; vimukta-saṅgāḥ — persons who are completely Godhead. May that same
disinfected of material conditions; munayaḥ — great sages; su- Supreme Personality of Godhead
sādhavaḥ — those who are highly elevated in spiritual consciousness; be my destination.
caranti — practice; aloka-vratam — vows of brahmacarya, vānaprastha
or sannyāsa; avraṇam — without any fault; vane — in the forest; bhūta-
ātma-bhūtāḥ — those who are equal to all living entities; suhṛdaḥ —
those who are friends to everyone; saḥ — that same Supreme
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Personality of Godhead; me — my; gatiḥ — destination.

SB 8.3.8-9 The Supreme Personality of

na vidyate yasya ca janma karma vā Godhead has no material birth,
na nāma-rūpe guṇa-doṣa eva vā activities, name, form, qualities or
tathāpi lokāpyaya-sambhavāya yaḥ faults. To fulfill the purpose for
sva-māyayā tāny anukālam ṛcchati which this material world is
created and destroyed, He comes
tasmai namaḥ pareśāya in the form of a human being like
brahmaṇe ’nanta-śaktaye Lord Rāma or Lord Kṛṣṇa by His
arūpāyoru-rūpāya original internal potency. He has
nama āścarya-karmaṇe immense potency, and in various
forms, all free from material
na — not; vidyate — there is; yasya — of whom (the Supreme contamination, He acts
Personality of Godhead); ca — also; janma — birth; karma — activities; wonderfully. He is therefore the
vā — or; na — nor; nāma-rūpe — any material name or material form; Supreme Brahman. I offer my
guṇa — qualities; doṣaḥ — fault; eva — certainly; vā — either; tathāpi respects to Him.
— still; loka — of this cosmic manifestation; apyaya — who is the
destruction; sambhavāya — and creation; yaḥ — He who; sva-māyayā
— by His own potency; tāni — activities; anukālam — eternally; ṛcchati
— accepts; tasmai — unto Him; namaḥ — I offer my obeisances; para
— transcendental; īśāya — who is the supreme controller; brahmaṇe —
who is the Supreme Brahman (Parabrahman); ananta-śaktaye — with
unlimited potency; arūpāya — possessing no material form; uru-rūpāya
— possessing various forms as incarnations; namaḥ — I offer my
obeisances; āścarya-karmaṇe — whose activities are wonderful.

SB 8.3.10 I offer my respectful obeisances

nama ātma-pradīpāya unto the Supreme Personality of
sākṣiṇe paramātmane Godhead, the self-effulgent
namo girāṁ vidūrāya Supersoul, who is the witness in
manasaś cetasām api everyone’s heart, who enlightens
the individual soul and who
namaḥ — I offer my respectful obeisances; ātma-pradīpāya — unto Him cannot be reached by exercises of
who is self-effulgent or who gives enlightenment to the living entities; the mind, words or
sākṣiṇe — who is situated in everyone’s heart as a witness; parama- consciousness.
ātmane — unto the Supreme Soul, the Supersoul; namaḥ — I offer my
respectful obeisances; girām — by words; vidūrāya — who is
impossible to reach; manasaḥ — by the mind; cetasām — or by
consciousness; api — even.

SB 8.3.11 The Supreme Personality of

sattvena pratilabhyāya Godhead is realized by pure
naiṣkarmyeṇa vipaścitā devotees who act in the
namaḥ kaivalya-nāthāya transcendental existence of
nirvāṇa-sukha-saṁvide bhakti-yoga. He is the bestower of
uncontaminated happiness and is
sattvena — by pure devotional service; prati-labhyāya — unto the the master of the transcendental
Supreme Personality of Godhead, who is achieved by such devotional world. Therefore I offer my
activities; naiṣkarmyeṇa — by transcendental activities; vipaścitā — by respect unto Him.
persons who are sufficiently learned; namaḥ — I offer my respectful
obeisances; kaivalya-nāthāya — unto the master of the transcendental
world; nirvāṇa — for one completely freed from material activities;
sukha — of happiness; saṁvide — who is the bestower.

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SB 8.3.12 I offer my respectful obeisances to
namaḥ śāntāya ghorāya Lord Vāsudeva, who is all-
mūḍhāya guṇa-dharmiṇe pervading, to the Lord’s fierce
nirviśeṣāya sāmyāya form as Lord Nṛsiṁhadeva, to the
namo jñāna-ghanāya ca Lord’s form as an animal [Lord
Varāhadeva], to Lord Dattātreya,
namaḥ — all obeisances; śāntāya — unto Him who is above all material who preached impersonalism, to
qualities and completely peaceful, or unto Vāsudeva, the Supersoul in Lord Buddha, and to all the other
every living entity; ghorāya — unto the fierce forms of the Lord like incarnations. I offer my respectful
Jāmadagnya and Nṛsiṁhadeva; mūḍhāya — the form of the Lord as an obeisances unto the Lord, who
animal, such as the boar; guṇa-dharmiṇe — who accepts different has no material qualities but who
qualities within the material world; nirviśeṣāya — who is without accepts the three qualities
material qualities, being fully spiritual; sāmyāya — Lord Buddha, the goodness, passion and ignorance
form of nirvāṇa, wherein the material qualities stop; namaḥ — I offer my within this material world. I also
respectful obeisances; jñāna-ghanāya — who is knowledge or the offer my respectful obeisances
impersonal Brahman; ca — also. unto the impersonal Brahman
effulgence.
SB 8.3.13 I beg to offer my respectful
kṣetra-jñāya namas tubhyaṁ obeisances unto You, who are the
sarvādhyakṣāya sākṣiṇe Supersoul, the superintendent of
puruṣāyātma-mūlāya everything, and the witness of all
mūla-prakṛtaye namaḥ that occurs. You are the Supreme
Person, the origin of material
kṣetra-jñāya — unto the one who knows everything of the external nature and of the total material
body; namaḥ — I offer my respectful obeisances; tubhyam — unto You; energy. You are also the owner of
sarva — everything; adhyakṣāya — who are superintending, managing; the material body. Therefore, You
sākṣiṇe — who are the witness, Paramātmā, or antaryāmī; puruṣāya — are the supreme complete. I offer
the Supreme Person; ātma-mūlāya — who are the original source of my respectful obeisances unto
everything; mūla-prakṛtaye — unto the puruṣa-avatāra, the origin of You.
prakṛti and pradhāna; namaḥ — I offer my respectful obeisances.
SB 8.3.14 My Lord, You are the observer of
sarvendriya-guṇa-draṣṭre all the objectives of the senses.
sarva-pratyaya-hetave Without Your mercy, there is no
asatā cchāyayoktāya possibility of solving the problem
sad-ābhāsāya te namaḥ of doubts. The material world is
just like a shadow resembling
sarva-indriya-guṇa-draṣṭre — unto the seer of all objectives pursued by You. Indeed, one accepts this
the senses; sarva-pratyaya-hetave — who is the solution to all doubts material world as real because it
(and without whose help one cannot solve all doubts and inabilities); gives a glimpse of Your existence.
asatā — with the manifestation of unreality or illusion; chāyayā —
because of the resemblance; uktāya — called; sat — of reality;
ābhāsāya — unto the reflection; te — unto You; namaḥ — I offer my
respectful obeisances.
SB 8.3.15 My Lord, You are the cause of all
namo namas te ’khila-kāraṇāya causes, but You Yourself have no
niṣkāraṇāyādbhuta-kāraṇāya cause. Therefore You are the
sarvāgamāmnāya-mahārṇavāya wonderful cause of everything. I
namo ’pavargāya parāyaṇāya offer my respectful obeisances
unto You, who are the shelter of
namaḥ — I offer my respectful obeisances; namaḥ — again I offer my the Vedic knowledge contained in
respectful obeisances; te — unto You; akhila-kāraṇāya — unto the the śāstras like the Pañcarātras
supreme cause of everything; niṣkāraṇāya — unto You who are and Vedānta-sūtra, which are
causeless; adbhuta-kāraṇāya — the wonderful cause of everything; Your representations, and who
sarva — all; āgama-āmnāya — unto the source of the paramparā are the source of the paramparā
system of all Vedic knowledge; mahā-arṇavāya — the great ocean of system. Because it is You who
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knowledge, or the great ocean wherein all the rivers of knowledge can give liberation, You are the
merge; namaḥ — I offer my obeisances; apavargāya — unto You who only shelter for all
can give deliverance or liberation; para-ayaṇāya — the shelter of all transcendentalists. Let me offer
transcendentalists. my respectful obeisances unto
You.
SB 8.3.16 My Lord, as the fire in araṇi wood
guṇāraṇi-cchanna-cid-uṣmapāya is covered, You and Your
tat-kṣobha-visphūrjita-mānasāya unlimited knowledge are covered
naiṣkarmya-bhāvena vivarjitāgama- by the material modes of nature.
svayaṁ-prakāśāya namas karomi Your mind, however, is not
attentive to the activities of the
guṇa — by the three guṇas, the modes of material nature (sattva, rajas modes of nature. Those who are
and tamas); araṇi — by araṇi wood; channa — covered; cit — of advanced in spiritual knowledge
knowledge; uṣmapāya — unto Him whose fire; tat-kṣobha — of the are not subject to the regulative
agitation of the modes of material nature; visphūrjita — outside; principles directed in the Vedic
mānasāya — unto Him whose mind; naiṣkarmya-bhāvena — because literatures. Because such
of the stage of spiritual understanding; vivarjita — in those who give up; advanced souls are
āgama — Vedic principles; svayam — personally; prakāśāya — unto transcendental, You personally
Him who is manifest; namaḥ karomi — I offer my respectful obeisances. appear in their pure minds.
Therefore I offer my respectful
obeisances unto You.
SB 8.3.17 Since an animal such as me has
mādṛk prapanna-paśu-pāśa-vimokṣaṇāya surrendered unto You, who are
muktāya bhūri-karuṇāya namo ’layāya supremely liberated, certainly You
svāṁśena sarva-tanu-bhṛn-manasi pratīta- will release me from this
pratyag-dṛśe bhagavate bṛhate namas te dangerous position. Indeed, being
extremely merciful, You
mādṛk — like me; prapanna — surrendered; paśu — an animal; pāśa — incessantly try to deliver me. By
from entanglement; vimokṣaṇāya — unto Him who releases; muktāya your partial feature as
— unto the Supreme, who is untouched by the contamination of Paramātmā, You are situated in
material nature; bhūri-karuṇāya — who are unlimitedly merciful; namaḥ the hearts of all embodied beings.
— I offer my respectful obeisances; alayāya — who are never You are celebrated as direct
inattentive or idle (for the purpose of my deliverance); sva-aṁśena — transcendental knowledge, and
by Your partial feature as Paramātmā; sarva — of all; tanu-bhṛt — the You are unlimited. I offer my
living entities embodied in material nature; manasi — in the mind; respectful obeisances unto You,
pratīta — who are acknowledged; pratyak-dṛśe — as the direct observer the Supreme Personality of
(of all activities); bhagavate — unto the Supreme Personality of Godhead.
Godhead; bṛhate — who are unlimited; namaḥ — I offer my respectful
obeisances; te — unto You.
SB 8.3.18 My Lord, those who are
ātmātma-jāpta-gṛha-vitta-janeṣu saktair completely freed from material
duṣprāpaṇāya guṇa-saṅga-vivarjitāya contamination always meditate
muktātmabhiḥ sva-hṛdaye paribhāvitāya upon You within the cores of their
jñānātmane bhagavate nama īśvarāya hearts. You are extremely difficult
to attain for those like me who are
ātma — the mind and body; ātma-ja — sons and daughters; āpta — too attached to mental concoction,
friends and relatives; gṛha — home, community, society and nation; home, relatives, friends, money,
vitta — wealth; janeṣu — to various servants and assistants; saktaiḥ — servants and assistants. You are
by those who are too attached; duṣprāpaṇāya — unto You, who are the Supreme Personality of
very difficult to achieve; guṇa-saṅga — by the three modes of material Godhead, uncontaminated by the
nature; vivarjitāya — who are not contaminated; mukta-ātmabhiḥ — by modes of nature. You are the
persons who are already liberated; sva-hṛdaye — within the core of the reservoir of all enlightenment, the
heart; paribhāvitāya — unto You, who are always meditated upon; supreme controller. I therefore
jñāna-ātmane — the reservoir of all enlightenment; bhagavate — unto offer my respectful obeisances
the Supreme Personality of Godhead; namaḥ — I offer my respectful unto You.
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obeisances; īśvarāya — unto the supreme controller.
SB 8.3.19 After worshiping the Supreme
yaṁ dharma-kāmārtha-vimukti-kāmā Personality of Godhead, those
bhajanta iṣṭāṁ gatim āpnuvanti who are interested in the four
kiṁ cāśiṣo rāty api deham avyayaṁ principles of religion, economic
karotu me ’dabhra-dayo vimokṣaṇam development, sense gratification
and liberation obtain from Him
yam — the Supreme Personality of Godhead who; dharma-kāma-artha- what they desire. What then is to
vimukti-kāmāḥ — persons who desire the four principles of religion, be said of other benedictions?
economic development, sense gratification and salvation; bhajantaḥ — Indeed, sometimes the Lord gives
by worshiping; iṣṭām — the objective; gatim — destination; āpnuvanti — a spiritual body to such ambitious
can achieve; kim — what to speak of; ca — also; āśiṣaḥ — other worshipers. May that Supreme
benedictions; rāti — He bestows; api — even; deham — a body; Personality of Godhead, who is
avyayam — spiritual; karotu — may He bestow benediction; me — unto unlimitedly merciful, bestow upon
me; adabhra-dayaḥ — the Supreme Personality of Godhead, who is me the benediction of liberation
unlimitedly merciful; vimokṣaṇam — liberation from the present danger from this present danger and from
and from the material world. the materialistic way of life.
SB 8.3.20-21 Unalloyed devotees, who have no
ekāntino yasya na kañcanārthaṁ desire other than to serve the
vāñchanti ye vai bhagavat-prapannāḥ Lord, worship Him in full surrender
aty-adbhutaṁ tac-caritaṁ sumaṅgalaṁ and always hear and chant about
gāyanta ānanda-samudra-magnāḥ His activities, which are most
wonderful and auspicious. Thus
tam akṣaraṁ brahma paraṁ pareśam they always merge in an ocean of
avyaktam ādhyātmika-yoga-gamyam transcendental bliss. Such
atīndriyaṁ sūkṣmam ivātidūram devotees never ask the Lord for
anantam ādyaṁ paripūrṇam īḍe any benediction. I, however, am in
danger. Thus I pray to that
ekāntinaḥ — unalloyed devotees (who have no desire other than Kṛṣṇa Supreme Personality of Godhead,
consciousness); yasya — the Lord, of whom; na — not; kañcana — who is eternally existing, who is
some; artham — benediction; vāñchanti — desire; ye — those devotees invisible, who is the Lord of all
who; vai — indeed; bhagavat-prapannāḥ — fully surrendered unto the great personalities, such as
lotus feet of the Lord; ati-adbhutam — which are wonderful; tat-caritam Brahmā, and who is available only
— the activities of the Lord; su-maṅgalam — and very auspicious (to by transcendental bhakti-yoga.
hear); gāyantaḥ — by chanting and hearing; ānanda — of Being extremely subtle, He is
transcendental bliss; samudra — in the ocean; magnāḥ — who are beyond the reach of my senses
immersed; tam — unto Him; akṣaram — eternally existing; brahma — and transcendental to all external
the Supreme; param — transcendental; para-īśam — the Lord of the realization. He is unlimited, He is
supreme personalities; avyaktam — invisible or not able to be realized the original cause, and He is
by the mind and senses; ādhyātmika — transcendental; yoga — by completely full in everything. I
bhakti-yoga, devotional service; gamyam — obtainable (bhaktyā mām offer my obeisances unto Him.
abhijānāti); ati-indriyam — beyond the perception of material senses;
sūkṣmam — minute; iva — like; ati-dūram — very far away; anantam —
unlimited; ādyam — the original cause of everything; paripūrṇam —
completely full; īḍe — I offer my obeisances.
SB 8.3.22-24 The Supreme Personality of
yasya brahmādayo devā Godhead creates His minor parts
vedā lokāś carācarāḥ and parcels, the jīva-tattva,
nāma-rūpa-vibhedena beginning with Lord Brahmā, the
phalgvyā ca kalayā kṛtāḥ demigods and the expansions of
Vedic knowledge [Sāma, Ṛg,
yathārciṣo ’gneḥ savitur gabhastayo Yajur and Atharva] and including
niryānti saṁyānty asakṛt sva-rociṣaḥ all other living entities, moving
tathā yato ’yaṁ guṇa-sampravāho and nonmoving, with their
buddhir manaḥ khāni śarīra-sargāḥ different names and
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 characteristics. As the sparks of a
sa vai na devāsura-martya-tiryaṅ fire or the shining rays of the sun
na strī na ṣaṇḍho na pumān na jantuḥ emanate from their source and
nāyaṁ guṇaḥ karma na san na cāsan merge into it again and again, the
niṣedha-śeṣo jayatād aśeṣaḥ mind, the intelligence, the senses,
the gross and subtle material
yasya — of the Supreme Personality of Godhead who; brahma-ādayaḥ bodies, and the continuous
— the great demigods, headed by Lord Brahmā; devāḥ — and other transformations of the different
demigods; vedāḥ — the Vedic knowledge; lokāḥ — different modes of nature all emanate from
personalities; cara-acarāḥ — the moving and the nonmoving (like trees the Lord and again merge into
and plants); nāma-rūpa — of different names and different forms; Him. He is neither demigod nor
vibhedena — by such divisions; phalgvyā — who are less important; ca demon, neither human nor bird or
— also; kalayā — by the parts; kṛtāḥ — created; yathā — as; arciṣaḥ — beast. He is not woman, man, or
the sparks; agneḥ — of fire; savituḥ — from the sun; gabhastayaḥ — neuter, nor is He an animal. He is
the shining particles; niryānti — emanate from; saṁyānti — and enter not a material quality, a fruitive
into; asakṛt — again and again; sva-rociṣaḥ — as parts and parcels; activity, a manifestation or
tathā — similarly; yataḥ — the Personality of Godhead from whom; nonmanifestation. He is the last
ayam — this; guṇa-sampravāhaḥ — continuous manifestation of the word in the discrimination of “not
different modes of nature; buddhiḥ manaḥ — the intelligence and mind; this, not this,” and He is unlimited.
khāni — the senses; śarīra — of the body (gross and subtle); sargāḥ — All glories to the Supreme
the divisions; saḥ — that Supreme Personality of Godhead; vai — Personality of Godhead!
indeed; na — is not; deva — demigod; asura — demon; martya —
human being; tiryak — bird or beast; na — neither; strī — woman; na —
nor; ṣaṇḍhaḥ — neuter; na — neither; pumān — man; na — nor; jantuḥ
— living being or animal; na ayam — nor is He; guṇaḥ — material
quality; karma — fruitive activity; na — is not; sat — manifestation; na
— nor; ca — also; asat — nonmanifestation; niṣedha — of the
discrimination of neti neti (“not this, not this”); śeṣaḥ — He is the end;
jayatāt — all glories unto Him; aśeṣaḥ — who is unlimited.
SB 8.3.25 I do not wish to live anymore after
jijīviṣe nāham ihāmuyā kim I am released from the attack of
antar bahiś cāvṛtayebha-yonyā the crocodile. What is the use of
icchāmi kālena na yasya viplavas an elephant’s body covered
tasyātma-lokāvaraṇasya mokṣam externally and internally by
ignorance? I simply desire eternal
jijīviṣe — wish to live long; na — not; aham — I; iha — in this life; liberation from the covering of
amuyā — or in the next life (I do not wish to live upon being saved from ignorance. That covering is not
this dangerous position); kim — what is the value; antaḥ — internally; destroyed by the influence of time.
bahiḥ — externally; ca — and; āvṛtayā — covered by ignorance; ibha-
yonyā — in this birth as an elephant; icchāmi — I desire; kālena —
because of the influence of time; na — there is not; yasya — of which;
viplavaḥ — annihilation; tasya — that; ātma-loka-āvaraṇasya — from
the covering of self-realization; mokṣam — liberation.
SB 8.3.26 Now, fully desiring release from
so ’haṁ viśva-sṛjaṁ viśvam material life, I offer my respectful
aviśvaṁ viśva-vedasam obeisances unto that Supreme
viśvātmānam ajaṁ brahma Person who is the creator of the
praṇato ’smi paraṁ padam universe, who is Himself the form
of the universe and who is
saḥ — that; aham — I (the person desiring release from material life); nonetheless transcendental to this
viśva-sṛjam — unto Him who has created this cosmic manifestation; cosmic manifestation. He is the
viśvam — who is Himself the whole cosmic presentation; aviśvam — supreme knower of everything in
although He is transcendental to the cosmic manifestation; viśva- this world, the Supersoul of the
vedasam — who is the knower or ingredient of this universal universe. He is the unborn,
manifestation; viśva-ātmānam — the soul of the universe; ajam — who supremely situated Lord. I offer
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is never born, eternally existing; brahma — the Supreme; praṇataḥ my respectful obeisances unto
asmi — I offer my respectful obeisances; param — who is Him.
transcendental; padam — the shelter.
SB 8.3.27 I offer my respectful obeisances
yoga-randhita-karmāṇo unto the Supreme, the Supersoul,
hṛdi yoga-vibhāvite the master of all mystic yoga, who
yogino yaṁ prapaśyanti is seen in the core of the heart by
yogeśaṁ taṁ nato ’smy aham perfect mystics when they are
completely purified and freed from
yoga-randhita-karmāṇaḥ — persons whose reactions to fruitive the reactions of fruitive activity by
activities have been burnt up by bhakti-yoga; hṛdi — within the core of practicing bhakti-yoga.
the heart; yoga-vibhāvite — completely purified and clean; yoginaḥ —
mystics who are competent; yam — unto the Personality of Godhead
who; prapaśyanti — directly see; yoga-īśam — unto that Supreme
Personality of Godhead, the master of all mystic yoga; tam — unto Him;
nataḥ asmi — offering obeisances; aham — I.
SB 8.3.28 My Lord, You are the controller of
namo namas tubhyam asahya-vega- formidable strength in three kinds
śakti-trayāyākhila-dhī-guṇāya of energy. You appear as the
prapanna-pālāya duranta-śaktaye reservoir of all sense pleasure
kad-indriyāṇām anavāpya-vartmane and the protector of the
surrendered souls. You possess
namaḥ — I offer my respectful obeisances; namaḥ — again I offer my unlimited energy, but You are
respectful obeisances; tubhyam — unto You; asahya — formidable; unapproachable by those who are
vega — forces; śakti-trayāya — unto the Supreme Person, who has unable to control their senses. I
threefold potencies; akhila — of the universe; dhī — for the intelligence; offer my respectful obeisances
guṇāya — who appears as the sense objects; prapanna-pālāya — unto unto You again and again.
the Supreme, who gives shelter to the surrendered; duranta-śaktaye —
who possesses energies very difficult to overcome; kat-indriyāṇām —
by persons unable to control their senses; anavāpya — who is
unattainable; vartmane — on the path.
SB 8.3.29 I offer my respectful obeisances
nāyaṁ veda svam ātmānaṁ unto the Supreme Personality of
yac-chaktyāhaṁ-dhiyā hatam Godhead, by whose illusory
taṁ duratyaya-māhātmyaṁ energy the jīva, who is part and
bhagavantam ito ’smy aham parcel of God, forgets his real
identity because of the bodily
na — not; ayam — people in general; veda — know; svam — own; concept of life. I take shelter of the
ātmānam — identity; yat-śaktyā — by whose influence; aham — I am Supreme Personality of Godhead,
independent; dhiyā — by this intelligence; hatam — defeated or whose glories are difficult to
covered; tam — unto Him; duratyaya — difficult to understand; understand.
māhātmyam — whose glories; bhagavantam — of the Supreme
Personality of Godhead; itaḥ — taking shelter; asmi aham — I am.

Prayers by Satyavrata SB 8.24.46-53

SB 8.24.46 The King said: By the grace of the
śrī-rājovāca Lord, those who have lost their
anādy-avidyopahatātma-saṁvidas self-knowledge since time
tan-mūla-saṁsāra-pariśramāturāḥ immemorial, and who because of
yadṛcchayopasṛtā yam āpnuyur this ignorance are involved in a
vimuktido naḥ paramo gurur bhavān material, conditional life full of
miseries, obtain the chance to
śrī-rājā uvāca — the King offered prayers as follows; anādi — from time meet the Lord’s devotee. I accept
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immemorial; avidyā — by ignorance; upahata — has been lost; ātma- that Supreme Personality of
saṁvidaḥ — knowledge about the self; tat — that is; mūla — the root; Godhead as the supreme spiritual
saṁsāra — material bondage; pariśrama — full of miserable conditions master.
and hard work; āturāḥ — suffering; yadṛcchayā — by the supreme will;
upasṛtāḥ — being favored by the ācārya; yam — the Supreme
Personality of Godhead; āpnuyuḥ — can achieve; vimukti-daḥ — the
process of liberation; naḥ — our; paramaḥ — the supreme; guruḥ —
spiritual master; bhavān — Your Lordship.
SB 8.24.47 In hopes of becoming happy in
jano ’budho ’yaṁ nija-karma-bandhanaḥ this material world, the foolish
sukhecchayā karma samīhate ’sukham conditioned soul performs fruitive
yat-sevayā tāṁ vidhunoty asan-matiṁ activities that result only in
granthiṁ sa bhindyād dhṛdayaṁ sa no guruḥ suffering. But by rendering service
to the Supreme Personality of
janaḥ — the conditioned soul subjected to birth and death; abudhaḥ — Godhead, one becomes free from
most foolish because of accepting the body as the self; ayam — he; such false desires for happiness.
nija-karma-bandhanaḥ — accepting different bodily forms as a result of May my supreme spiritual master
his sinful activities; sukha-icchayā — desiring to be happy within this cut the knot of false desires from
material world; karma — fruitive activities; samīhate — plans; asukham the core of my heart.
— but it is for distress only; yat-sevayā — by rendering service unto
whom; tām — the entanglement of karma; vidhunoti — clears up; asat-
matim — the unclean mentality (accepting the body as the self);
granthim — hard knot; saḥ — His Lordship the Supreme Personality of
Godhead; bhindyāt — being cut off; hṛdayam — in the core of the heart;
saḥ — He (the Lord); naḥ — our; guruḥ — the supreme spiritual master.
SB 8.24.48 One who wants to be free of
yat-sevayāgner iva rudra-rodanaṁ material entanglement should
pumān vijahyān malam ātmanas tamaḥ take to the service of the Supreme
bhajeta varṇaṁ nijam eṣa so ’vyayo Personality of Godhead and give
bhūyāt sa īśaḥ paramo guror guruḥ up the contamination of
ignorance, involving pious and
yat-sevayā — the Supreme Personality of Godhead, by serving whom; impious activities. Thus one
agneḥ — in touch with fire; iva — as it is; rudra-rodanam — a block of regains his original identity, just as
silver or gold becomes purified; pumān — a person; vijahyāt — can give a block of gold or silver sheds all
up; malam — all the dirty things of material existence; ātmanaḥ — of dirt and becomes purified when
one’s self; tamaḥ — the mode of ignorance, by which one performs treated with fire. May that
pious and impious activities; bhajeta — may revive; varṇam — his inexhaustible Supreme
original identity; nijam — one’s own; eṣaḥ — such; saḥ — He; avyayaḥ Personality of Godhead become
— inexhaustible; bhūyāt — let Him become; saḥ — He; īśaḥ — the our spiritual master, for He is the
Supreme Personality of Godhead; paramaḥ — the supreme; guroḥ original spiritual master of all other
guruḥ — the spiritual master of all other spiritual masters. spiritual masters.
SB 8.24.49 Neither all the demigods, nor the
na yat-prasādāyuta-bhāga-leśam so-called gurus nor all other
anye ca devā guravo janāḥ svayam people, either independently or
kartuṁ sametāḥ prabhavanti puṁsas together, can offer mercy that
tam īśvaraṁ tvāṁ śaraṇaṁ prapadye equals even one ten-thousandth
of Yours. Therefore I wish to take
na — not; yat-prasāda — of the mercy of the Supreme Personality of shelter of Your lotus feet.
Godhead; ayuta-bhāga-leśam — only one ten-thousandth; anye —
others; ca — also; devāḥ — even the demigods; guravaḥ — the so-
called gurus; janāḥ — the total population; svayam — personally;
kartum — to execute; sametāḥ — all together; prabhavanti — can
become equally able; puṁsaḥ — by the Supreme Personality of
Godhead; tam — unto Him; īśvaram — unto the Supreme Personality of
Godhead; tvām — unto You; śaraṇam — shelter; prapadye — let me
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surrender.
SB 8.24.50 As a blind man, being unable to
acakṣur andhasya yathāgraṇīḥ kṛtas see, accepts another blind man as
tathā janasyāviduṣo ’budho guruḥ his leader, people who do not
tvam arka-dṛk sarva-dṛśāṁ samīkṣaṇo know the goal of life accept
vṛto gurur naḥ sva-gatiṁ bubhutsatām someone as a guru who is a
rascal and a fool. But we are
acakṣuḥ — one who does not have his power of sight; andhasya — for interested in self-realization.
such a blind person; yathā — as; agraṇīḥ — the leader, who goes first; Therefore we accept You, the
kṛtaḥ — accepted; tathā — similarly; janasya — such a person; Supreme Personality of Godhead,
aviduṣaḥ — who has no knowledge of the goal of life; abudhaḥ — a as our spiritual master, for You
foolish rascal; guruḥ — the spiritual master; tvam — Your Lordship; are able to see in all directions
arka-dṛk — appear like the sun; sarva-dṛśām — of all sources of and are omniscient like the sun.
knowledge; samīkṣaṇaḥ — the complete seer; vṛtaḥ — accepted; guruḥ
— the spiritual master; naḥ — our; sva-gatim — one who knows his real
self-interest; bubhutsatām — such an enlightened person.
SB 8.24.51 A materialistic so-called guru
jano janasyādiśate ’satīṁ gatiṁ instructs his materialistic disciples
yayā prapadyeta duratyayaṁ tamaḥ about economic development and
tvaṁ tv avyayaṁ jñānam amogham añjasā sense gratification, and because
prapadyate yena jano nijaṁ padam of such instructions the foolish
disciples continue in the
janaḥ — a person who is not a bona fide guru (an ordinary person); materialistic existence of
janasya — of an ordinary person who does not know the goal of life; ignorance. But Your Lordship
ādiśate — instructs; asatīm — impermanent, material; gatim — the goal gives knowledge that is eternal,
of life; yayā — by such knowledge; prapadyeta — he surrenders; and the intelligent person
duratyayam — insurmountable; tamaḥ — to ignorance; tvam — Your receiving such knowledge is
Lordship; tu — but; avyayam — indestructible; jñānam — knowledge; quickly situated in his original
amogham — without material contamination; añjasā — very soon; constitutional position.
prapadyate — achieves; yena — by such knowledge; janaḥ — a
person; nijam — his own; padam — original position.
SB 8.24.52 My Lord, You are the supreme
tvaṁ sarva-lokasya suhṛt priyeśvaro well-wishing friend of everyone,
hy ātmā gurur jñānam abhīṣṭa-siddhiḥ the dearmost friend, the controller,
tathāpi loko na bhavantam andha-dhīr the Supersoul, the supreme
jānāti santaṁ hṛdi baddha-kāmaḥ instructor and the giver of
supreme knowledge and the
tvam — You, my dear Lord; sarva-lokasya — of all planets and their fulfillment of all desires. But
inhabitants; suhṛt — the most well-wishing friend; priya — the most although You are within the heart,
dear; īśvaraḥ — the supreme controller; hi — also; ātmā — the the foolish, because of lusty
supreme soul; guruḥ — the supreme teacher; jñānam — the supreme desires in the heart, cannot
knowledge; abhīṣṭa-siddhiḥ — the fulfillment of all desires; tathā api — understand You.
still; lokaḥ — persons; na — not; bhavantam — unto You; andha-dhīḥ
— because of blind intelligence; jānāti — can know; santam — situated;
hṛdi — in his heart; baddha-kāmaḥ — because of being bewildered by
material lusty desires.
SB 8.24.53 O Supreme Lord, for self-
tvaṁ tvām ahaṁ deva-varaṁ vareṇyaṁ realization I surrender unto You,
prapadya īśaṁ pratibodhanāya who are worshiped by the
chindhy artha-dīpair bhagavan vacobhir demigods as the supreme
granthīn hṛdayyān vivṛṇu svam okaḥ controller of everything. By Your
instructions, exposing life’s
tvam — how exalted You are; tvām — unto You; aham — myself; deva- purpose, kindly cut the knot from
varam — worshiped by the demigods; vareṇyam — the greatest of all; the core of my heart and let me
prapadye — fully surrendering; īśam — unto the supreme controller; know the destination of my life.
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pratibodhanāya — for understanding the real purpose of life; chindhi —
cut off; artha-dīpaiḥ — by the light of purposeful instruction; bhagavan
— O Supreme Lord; vacobhiḥ — by Your words; granthīn — knots;
hṛdayyān — fixed within the core of the heart; vivṛṇu — kindly explain;
svam okaḥ — my destination in life.

Prayers by The Demigods SB 10.2.26-41

SB 10.2.26 The demigods prayed: O Lord, You
satya-vrataṁ satya-paraṁ tri-satyaṁ never deviate from Your vow, which
satyasya yoniṁ nihitaṁ ca satye is always perfect because whatever
satyasya satyam ṛta-satya-netraṁ You decide is perfectly correct and
satyātmakaṁ tvāṁ śaraṇaṁ prapannāḥ cannot be stopped by anyone.
Being present in the three phases
satya-vratam — the Personality of Godhead, who never deviates from of cosmic manifestation — creation,
His vow*; satya-param — who is the Absolute Truth (as stated in the maintenance and annihilation —
beginning of Śrīmad-Bhāgavatam, satyaṁ paraṁ dhīmahi); tri-satyam You are the Supreme Truth. Indeed,
— He is always present as the Absolute Truth, before the creation of unless one is completely truthful,
this cosmic manifestation, during its maintenance, and even after its one cannot achieve Your favor,
annihilation; satyasya — of all relative truths, which are emanations which therefore cannot be achieved
from the Absolute Truth, Kṛṣṇa; yonim — the cause; nihitam — by hypocrites. You are the active
entered*; ca — and; satye — in the factors that create this material principle, the real truth, in all the
world (namely, the five elements – earth, water, fire, air and ether); ingredients of creation, and
satyasya — of all that is accepted as the truth; satyam — the Lord is therefore You are known as
the original truth; ṛta-satya-netram — He is the origin of whatever truth antaryāmī, the inner force. You are
is pleasing (sunetram); satya-ātmakam — everything pertaining to the equal to everyone, and Your
Lord is truth (sac-cid-ānanda: His body is truth, His knowledge is instructions apply for everyone, for
truth, and His pleasure is truth); tvām — unto You, O Lord; śaraṇam all time. You are the beginning of all
— offering our full surrender; prapannāḥ — we are completely under truth. Therefore, offering our
Your protection. obeisances, we surrender unto You.
Kindly give us protection.
SB 10.2.27 The body [the total body and the
ekāyano ’sau dvi-phalas tri-mūlaś individual body are of the same
catū-rasaḥ pañca-vidhaḥ ṣaḍ-ātmā composition] may figuratively be
sapta-tvag aṣṭa-viṭapo navākṣo called “the original tree.” From this
daśa-cchadī dvi-khago hy ādi-vṛkṣaḥ tree, which fully depends on the
ground of material nature, come two
eka-ayanaḥ — the body of an ordinary living being is fully dependent kinds of fruit — the enjoyment of
on the material elements; asau — that; dvi-phalaḥ — in this body we happiness and the suffering of
are subject to material happiness and distress, which result from distress. The cause of the tree,
karma; tri-mūlaḥ — having three roots, the three modes of nature forming its three roots, is
(goodness, passion and ignorance), upon which the body is created; association with the three modes of
catuḥ-rasaḥ — four rasas, or tastes*; pañca-vidhaḥ — consisting of material nature — goodness,
five senses for acquiring knowledge (the eyes, ears, nose, tongue and passion and ignorance. The fruits of
touch); ṣaṭ-ātmā — six circumstances (lamentation, illusion, old age, bodily happiness have four tastes
death, hunger and thirst); sapta-tvak — having seven coverings (skin, — religiosity, economic
blood, muscle, fat, bone, marrow and semen); aṣṭa-viṭapaḥ — eight development, sense gratification
branches (the five gross elements – earth, water, fire, air and ether – and liberation — which are
and also the mind, intelligence and ego); nava-akṣaḥ — nine holes; experienced through five senses for
daśa-chadī — ten kinds of life air, resembling the leaves of a tree; dvi- acquiring knowledge in the midst of
khagaḥ — two birds (the individual soul and the Supersoul); hi — six circumstances: lamentation,
indeed; ādi-vṛkṣaḥ — this is the original tree or construction of the illusion, old age, death, hunger and
material body, whether individual or universal. thirst. The seven layers of bark
covering the tree are skin, blood,
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 muscle, fat, bone, marrow and
semen, and the eight branches of
the tree are the five gross and three
subtle elements — earth, water, fire,
air, ether, mind, intelligence and
false ego. The tree of the body has
nine hollows — the eyes, the ears,
the nostrils, the mouth, the rectum
and the genitals — and ten leaves,
the ten airs passing through the
body. In this tree of the body there
are two birds: one is the individual
soul, and the other is the Supersoul.
SB 10.2.28 The efficient cause of this material
tvam eka evāsya sataḥ prasūtis world, manifested with its many
tvaṁ sannidhānaṁ tvam anugrahaś ca varieties as the original tree, is You,
tvan-māyayā saṁvṛta-cetasas tvāṁ O Lord. You are also the maintainer
paśyanti nānā na vipaścito ye of this material world, and after
annihilation You are the one in
tvam — You (O Lord); ekaḥ — being one without a second, You are whom everything is conserved.
everything; eva — indeed; asya sataḥ — of this cosmic manifestation Those who are covered by Your
now visible; prasūtiḥ — the original source; tvam — Your Lordship; external energy cannot see You
sannidhānam — the conservation of all such energy when everything behind this manifestation, but theirs
is annihilated; tvam — Your Lordship; anugrahaḥ ca — and the is not the vision of learned
maintainer; tvat-māyayā — by Your illusory, external energy; saṁvṛta- devotees.
cetasaḥ — those whose intelligence is covered by such illusory
energy; tvām — unto You; paśyanti — observe; nānā — many
varieties; na — not; vipaścitaḥ — learned scholars or devotees; ye —
who are.
SB 10.2.29 O Lord, You are always in full
bibharṣi rūpāṇy avabodha ātmā knowledge, and to bring all good
kṣemāya lokasya carācarasya fortune to all living entities, You
sattvopapannāni sukhāvahāni appear in different incarnations, all
satām abhadrāṇi muhuḥ khalānām of them transcendental to the
material creation. When You appear
bibharṣi — You accept; rūpāṇi — varieties of forms, such as Matsya, in these incarnations, You are
Kūrma, Varāha, Rāma and Nṛsiṁha; avabodhaḥ ātmā — in spite of pleasing to the pious and religious
having different incarnations, You remain the Supreme, full of devotees, but for nondevotees You
knowledge; kṣemāya — for the benefit of everyone, and especially are the annihilator.
the devotees; lokasya — of all living entities; cara-acarasya — moving
and nonmoving; sattva-upapannāni — all such incarnations are
transcendental (śuddha-sattva); sukha-avahāni — full of
transcendental bliss; satām — of the devotees; abhadrāṇi — all
inauspiciousness or annihilation; muhuḥ — again and again;
khalānām — of the nondevotees.
SB 10.2.30 O lotus-eyed Lord, by concentrating
tvayy ambujākṣākhila-sattva-dhāmni one’s meditation on Your lotus feet,
samādhināveśita-cetasaike which are the reservoir of all
tvat-pāda-potena mahat-kṛtena existence, and by accepting those
kurvanti govatsa-padaṁ bhavābdhim lotus feet as the boat by which to
cross the ocean of nescience, one
tvayi — in You; ambuja-akṣa — O lotus-eyed Lord; akhila-sattva- follows in the footsteps of
dhāmni — who are the original cause of all existence, from whom mahājanas [great saints, sages and
everything emanates and in whom all potencies reside; samādhinā — devotees]. By this simple process,
by constant meditation and complete absorption (in thoughts of You, one can cross the ocean of
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the Supreme Personality of Godhead); āveśita — fully absorbed, fully nescience as easily as one steps
engaged; cetasā — but by such a mentality; eke — the one process over the hoofprint of a calf.
of always thinking of Your lotus feet; tvat-pāda-potena — by boarding
such a boat as Your lotus feet; mahat-kṛtena — by that action which is
considered the most powerful original existence or which is executed
by mahājanas; kurvanti — they make; govatsa-padam — like the
hoofprint of a calf; bhava-abdhim — the great ocean of nescience.
SB 10.2.31 O Lord, who resemble the shining
svayaṁ samuttīrya sudustaraṁ dyuman sun, You are always ready to fulfill
bhavārṇavaṁ bhīmam adabhra-sauhṛdāḥ the desire of Your devotee, and
bhavat-padāmbhoruha-nāvam atra te therefore You are known as a
nidhāya yātāḥ sad-anugraho bhavān desire tree [vāñchā-kalpataru].
When ācāryas completely take
svayam — personally; samuttīrya — perfectly crossing; su-dustaram shelter under Your lotus feet in
— which is very difficult to cross; dyuman — O Lord, who appear order to cross the fierce ocean of
exactly like the sun, illuminating the darkness of this world of nescience, they leave behind on
ignorance; bhava-arṇavam — the ocean of nescience; bhīmam — earth the method by which they
which is extremely fierce; adabhra-sauhṛdāḥ — devotees who are cross, and because You are very
incessantly friendly to the fallen souls; bhavat-pada-ambhoruha — merciful to Your other devotees,
Your lotus feet; nāvam — the boat for crossing; atra — in this world; You accept this method to help
te — they (the Vaiṣṇavas); nidhāya — leaving behind; yātāḥ — on to them.
the ultimate destination, Vaikuṇṭha; sat-anugrahaḥ — who are always
kind and merciful to the devotees; bhavān — You.
SB 10.2.32 [Someone may say that aside from
ye ’nye ’ravindākṣa vimukta-māninas devotees, who always seek shelter
tvayy asta-bhāvād aviśuddha-buddhayaḥ at the Lord’s lotus feet, there are
āruhya kṛcchreṇa paraṁ padaṁ tataḥ those who are not devotees but
patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ who have accepted different
processes for attaining salvation.
ye anye — anyone, or all others; aravinda-akṣa — O lotus-eyed one; What happens to them? In answer
vimukta-māninaḥ — falsely considering themselves free from the to this question, Lord Brahmā and
bondage of material contamination; tvayi — unto You; asta-bhāvāt — the other demigods said:] O lotus-
speculating in various ways but not knowing or desiring more eyed Lord, although nondevotees
information of Your lotus feet; aviśuddha-buddhayaḥ — whose who accept severe austerities and
intelligence is still not purified and who do not know the goal of life; penances to achieve the highest
āruhya — even though achieving; kṛcchreṇa — by undergoing severe position may think themselves
austerities, penances and hard labor; param padam — the highest liberated, their intelligence is
position (according to their imagination and speculation); tataḥ — impure. They fall down from their
from that position; patanti — they fall; adhaḥ — down into material position of imagined superiority
existence again; anādṛta — neglecting devotion to; yuṣmat — Your; because they have no regard for
aṅghrayaḥ — lotus feet. Your lotus feet.
SB 10.2.33 O Mādhava, Supreme Personality
tathā na te mādhava tāvakāḥ kvacid of Godhead, Lord of the goddess of
bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ fortune, if devotees completely in
tvayābhiguptā vicaranti nirbhayā love with You sometimes fall from
vināyakānīkapa-mūrdhasu prabho the path of devotion, they do not fall
like nondevotees, for You still
tathā — like them (the nondevotees); na — not; te — they (the protect them. Thus they fearlessly
devotees); mādhava — O Lord, husband of the goddess of fortune; traverse the heads of their
tāvakāḥ — the followers of the devotional path, the devotees; kvacit opponents and continue to progress
— in any circumstances; bhraśyanti — fall down; mārgāt — from the in devotional service.
path of devotional service; tvayi — unto You; baddha-sauhṛdāḥ —
because of being fully attached to Your lotus feet; tvayā — by You;
abhiguptāḥ — always protected from all dangers; vicaranti — they
move; nirbhayāḥ — without fear; vināyaka-anīkapa — the enemies
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who maintain paraphernalia to oppose the bhakti cult; mūrdhasu —
on their heads; prabho — O Lord.
SB 10.2.34 O Lord, during the time of
sattvaṁ viśuddhaṁ śrayate bhavān sthitau maintenance You manifest several
śarīriṇāṁ śreya-upāyanaṁ vapuḥ incarnations, all with transcendental
veda-kriyā-yoga-tapaḥ-samādhibhis bodies, beyond the material modes
tavārhaṇaṁ yena janaḥ samīhate of nature. When You appear in this
way, You bestow all good fortune
sattvam — existence; viśuddham — transcendental, beyond the three upon the living entities by teaching
modes of material nature; śrayate — accepts; bhavān — Your them to perform Vedic activities
Lordship; sthitau — during the maintenance of this material world; such as ritualistic ceremonies,
śarīriṇām — of all living entities; śreyaḥ — of supreme mystic yoga, austerities, penances,
auspiciousness; upāyanam — for the benefit; vapuḥ — a and ultimately samādhi, ecstatic
transcendental form or body; veda-kriyā — by ritualistic ceremonies absorption in thoughts of You. Thus
according to the directions of the Vedas; yoga — by practice of You are worshiped by the Vedic
devotion; tapaḥ — by austerities; samādhibhiḥ — by becoming principles.
absorbed in transcendental existence; tava — Your; arhaṇam —
worship; yena — by such activities; janaḥ — human society; samīhate
— offers (its obligation unto You).
SB 10.2.35 O Lord, cause of all causes, if Your
sattvaṁ na ced dhātar idaṁ nijaṁ bhaved transcendental body were not
vijñānam ajñāna-bhidāpamārjanam beyond the modes of material
guṇa-prakāśair anumīyate bhavān nature, one could not understand
prakāśate yasya ca yena vā guṇaḥ the difference between matter and
transcendence. Only by Your
sattvam — śuddha-sattva, transcendental; na — not; cet — if; dhātaḥ presence can one understand the
— O reservoir of all energies, cause of all causes; idam — this; nijam transcendental nature of Your
— personal, spiritual; bhavet — could have been; vijñānam — Lordship, who are the controller of
transcendental knowledge; ajñāna-bhidā — which drives away the material nature. Your
ignorance of the material modes; apamārjanam — completely transcendental nature is very
vanquished; guṇa-prakāśaiḥ — by the awakening of such difficult to understand unless one is
transcendental knowledge; anumīyate — becomes manifested; influenced by the presence of Your
bhavān — Your Lordship; prakāśate — exhibit; yasya — whose; ca — transcendental form.
and; yena — by which; vā — either; guṇaḥ — quality or intelligence.
SB 10.2.36 O Lord, Your transcendental name
na nāma-rūpe guṇa-janma-karmabhir and form are not ascertained by
nirūpitavye tava tasya sākṣiṇaḥ those who merely speculate on the
mano-vacobhyām anumeya-vartmano path of imagination. Your name,
deva kriyāyāṁ pratiyanty athāpi hi form and attributes can be
ascertained only through devotional
na — not; nāma-rūpe — the name and form; guṇa — with attributes; service.
janma — appearance; karmabhiḥ — activities or pastimes; nirūpitavye
— are not able to be ascertained; tava — Your; tasya — of Him;
sākṣiṇaḥ — who is the direct observer; manaḥ — of the mind;
vacobhyām — words; anumeya — hypothesis; vartmanaḥ — the
path; deva — O Lord; kriyāyām — in devotional activities; pratiyanti —
they realize; atha api — still; hi — indeed (You can be realized by the
devotees).
SB 10.2.37 Even while engaged in various
śṛṇvan gṛṇan saṁsmarayaṁś ca cintayan activities, devotees whose minds
nāmāni rūpāṇi ca maṅgalāni te are completely absorbed at Your
kriyāsu yas tvac-caraṇāravindayor lotus feet, and who constantly hear,
āviṣṭa-cetā na bhavāya kalpate chant, contemplate and cause
others to remember Your
śṛṇvan — constantly hearing about the Lord (śravaṇaṁ kīrtanaṁ transcendental names and forms,
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viṣṇoḥ); gṛṇan — chanting or reciting (the holy name of the Lord and are always on the transcendental
His activities); saṁsmarayan — remembering (constantly thinking of platform, and thus they can
the Lord’s lotus feet and His form); ca — and; cintayan — understand the Supreme
contemplating (the transcendental activities of the Lord); nāmāni — Personality of Godhead.
His transcendental names; rūpāṇi — His transcendental forms; ca —
also; maṅgalāni — which are all transcendental and therefore
auspicious; te — of Your Lordship; kriyāsu — in being engaged in the
devotional service; yaḥ — he who; tvat-caraṇa-aravindayoḥ — at
Your lotus feet; āviṣṭa-cetāḥ — the devotee who is completely
absorbed (in such activities); na — not; bhavāya — for the material
platform; kalpate — is fit.
SB 10.2.38 O Lord, we are fortunate because
diṣṭyā hare ’syā bhavataḥ pado bhuvo the heavy burden of the demons
bhāro ’panītas tava janmaneśituḥ upon this earth is immediately
diṣṭyāṅkitāṁ tvat-padakaiḥ suśobhanair removed by Your appearance.
drakṣyāma gāṁ dyāṁ ca tavānukampitām Indeed, we are certainly fortunate,
for we shall be able to see upon this
diṣṭyā — by fortune; hare — O Lord; asyāḥ — of this (world); earth and in the heavenly planets
bhavataḥ — of Your Lordship; padaḥ — of the place; bhuvaḥ — on the marks of lotus, conchshell, club
this earth; bhāraḥ — the burden created by the demons; apanītaḥ — and disc that adorn Your lotus feet.
now removed; tava — of Your Lordship; janmanā — by appearance
as an incarnation; īśituḥ — You, the controller of everything; diṣṭyā —
and by fortune; aṅkitām — marked; tvat-padakaiḥ — by Your lotus
feet; su-śobhanaiḥ — which are transcendentally decorated with the
marks of conchshell, disc, lotus and club; drakṣyāma — we shall
surely observe; gām — upon this earth; dyām ca — in heaven also;
tava anukampitām — due to Your causeless mercy upon us.
SB 10.2.39 O Supreme Lord, You are not an
na te ’bhavasyeśa bhavasya kāraṇaṁ ordinary living entity appearing in
vinā vinodaṁ bata tarkayāmahe this material world as a result of
bhavo nirodhaḥ sthitir apy avidyayā fruitive activities. Therefore Your
kṛtā yatas tvayy abhayāśrayātmani appearance or birth in this world
has no other cause than Your
na — not; te — of Your Lordship; abhavasya — of whom there is no pleasure potency. Similarly, the
birth, death or maintenance as for an ordinary being; īśa — O living entities, who are part of You,
Supreme Lord; bhavasya — of Your appearance, Your birth; kāraṇam have no cause for miseries like
— the cause; vinā — without; vinodam — the pastimes (despite what birth, death and old age, except
is said, You are not forced to come to this world by any cause); bata when these living entities are
— however; tarkayāmahe — we cannot argue (but must simply conducted by Your external energy.
understand that these are Your pastimes); bhavaḥ — birth; nirodhaḥ
— death; sthitiḥ — maintenance; api — also; avidyayā — by the
external, illusory energy; kṛtāḥ — done; yataḥ — because; tvayi —
unto You; abhaya-āśraya — O fearless shelter of all; ātmani — of the
ordinary living entity.
SB 10.2.40 O supreme controller, Your
matsyāśva-kacchapa-nṛsiṁha-varāha-haṁsa- Lordship previously accepted
rājanya-vipra-vibudheṣu kṛtāvatāraḥ incarnations as a fish, a horse, a
tvaṁ pāsi nas tri-bhuvanaṁ ca yathādhuneśa tortoise, Narasiṁhadeva, a boar, a
bhāraṁ bhuvo hara yadūttama vandanaṁ te swan, Lord Rāmacandra,
Paraśurāma and, among the
matsya — the fish incarnation; aśva — the horse incarnation; demigods, Vāmanadeva, to protect
kacchapa — the tortoise incarnation; nṛsiṁha — the Narasiṁha the entire world by Your mercy.
incarnation; varāha — the Varāha incarnation; haṁsa — the swan Now please protect us again by
incarnation; rājanya — incarnations as Lord Rāmacandra and other Your mercy by diminishing the
kṣatriyas; vipra — incarnations as brāhmaṇas like Vāmanadeva; disturbances in this world. O Kṛṣṇa,
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vibudheṣu — among the demigods; kṛta-avatāraḥ — appeared as best of the Yadus, we respectfully
incarnations; tvam — Your Lordship; pāsi — please save; naḥ — us; offer our obeisances unto You.
tri-bhuvanam ca — and the three worlds; yathā — as well as; adhunā
— now; īśa — O Supreme Lord; bhāram — burden; bhuvaḥ — of the
earth; hara — please diminish; yadu-uttama — O Lord Kṛṣṇa, best of
the Yadus; vandanam te — we offer our prayers unto You.
SB 10.2.41 O mother Devakī, by your good
diṣṭyāmba te kukṣi-gataḥ paraḥ pumān fortune and ours, the Supreme
aṁśena sākṣād bhagavān bhavāya naḥ Personality of Godhead Himself,
mābhūd bhayaṁ bhoja-pater mumūrṣor with all His plenary portions, such
goptā yadūnāṁ bhavitā tavātmajaḥ as Baladeva, is now within your
womb. Therefore you need not fear
diṣṭyā — by fortune; amba — O mother; te — your; kukṣi-gataḥ — in Kaṁsa, who has decided to be
the womb; paraḥ — the Supreme; pumān — Personality of Godhead; killed by the Lord. Your eternal son,
aṁśena — with all His energies, His parts and parcels; sākṣāt — Kṛṣṇa, will be the protector of the
directly; bhagavān — the Supreme Personality of Godhead; bhavāya entire Yadu dynasty.
— for the auspiciousness; naḥ — of all of us; mā abhūt — never be;
bhayam — fearful; bhoja-pateḥ — from Kaṁsa, King of the Bhoja
dynasty; mumūrṣoḥ — who has decided to be killed by the Lord;
goptā — the protector; yadūnām — of the Yadu dynasty; bhavitā —
will become; tava ātmajaḥ — your son.

Prayers by Nala Kubera SB 10.10.29-38

SB 10.10.29 O Lord Kṛṣṇa, Lord Kṛṣṇa,
kṛṣṇa kṛṣṇa mahā-yogiṁs Your opulent mysticism is
tvam ādyaḥ puruṣaḥ paraḥ inconceivable. You are the
vyaktāvyaktam idaṁ viśvaṁ supreme, original person, the
rūpaṁ te brāhmaṇā viduḥ cause of all causes, immediate
and remote, and You are
kṛṣṇa kṛṣṇa — O Lord Kṛṣṇa, O Lord Kṛṣṇa; mahā-yogin — O master of beyond this material creation.
mysticism; tvam — You, the exalted personality; ādyaḥ — the root cause of Learned brāhmaṇas know [on
everything; puruṣaḥ — the Supreme Person; paraḥ — beyond this material the basis of the Vedic
creation; vyakta-avyaktam — this material cosmic manifestation, consisting statement sarvaṁ khalv idaṁ
of cause and effect, or gross and subtle forms; idam — this; viśvam — brahma] that You are
whole world; rūpam — form; te — Your; brāhmaṇāḥ — learned everything and that this cosmic
brāhmaṇas; viduḥ — know. manifestation, in its gross and
subtle aspects, is Your form.
SB 10.10.30-31 You are the Supreme
tvam ekaḥ sarva-bhūtānāṁ Personality of Godhead, the
dehāsv-ātmendriyeśvaraḥ controller of everything. The
tvam eva kālo bhagavān body, life, ego and senses of
viṣṇur avyaya īśvaraḥ every living entity are Your
own self. You are the Supreme
tvaṁ mahān prakṛtiḥ sūkṣmā Person, Viṣṇu, the
rajaḥ-sattva-tamomayī imperishable controller. You
tvam eva puruṣo ’dhyakṣaḥ are the time factor, the
sarva-kṣetra-vikāra-vit immediate cause, and You are
material nature, consisting of
tvam — Your Lordship; ekaḥ — one; sarva-bhūtānām — of all living the three modes passion,
entities; deha — of the body; asu — of the life force; ātma — of the soul; goodness and ignorance. You
indriya — of the senses; īśvaraḥ — the Supersoul, the controller; tvam — are the original cause of this
Your Lordship; eva — indeed; kālaḥ — the time factor; bhagavān — the material manifestation. You
Supreme Personality of Godhead; viṣṇuḥ — all-pervading; avyayaḥ — are the Supersoul, and
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imperishable; īśvaraḥ — controller; tvam — Your Lordship; mahān — the therefore You know everything
greatest; prakṛtiḥ — the cosmic manifestation; sūkṣmā — subtle; rajaḥ- within the core of the heart of
sattva-tamaḥ-mayī — consisting of three modes of nature (passion, every living entity.
goodness and ignorance); tvam eva — Your Lordship is indeed; puruṣaḥ
— the Supreme Person; adhyakṣaḥ — the proprietor; sarva-kṣetra — in all
living entities; vikāra-vit — knowing the restless mind.
SB 10.10.32 O Lord, You exist before the
gṛhyamāṇais tvam agrāhyo creation. Therefore, who,
vikāraiḥ prākṛtair guṇaiḥ trapped by a body of material
ko nv ihārhati vijñātuṁ qualities in this material world,
prāk siddhaṁ guṇa-saṁvṛtaḥ can understand You?

gṛhyamāṇaiḥ — accepting the body made of material nature as existing at

the present moment because of being visible; tvam — You; agrāhyaḥ —
not confined in a body made of material nature; vikāraiḥ — agitated by the
mind; prākṛtaiḥ guṇaiḥ — by the material modes of nature (sattva-guṇa,
rajo-guṇa and tamo-guṇa); kaḥ — who is there; nu — after that; iha — in
this material world; arhati — who deserves; vijñātum — to know; prāk
siddham — that which existed before the creation; guṇa-saṁvṛtaḥ —
because of being covered by the material qualities.
SB 10.10.33 O Lord, whose glories are
tasmai tubhyaṁ bhagavate covered by Your own energy,
vāsudevāya vedhase You are the Supreme
ātma-dyota-guṇaiś channa- Personality of Godhead. You
mahimne brahmaṇe namaḥ are Saṅkarṣaṇa, the origin of
creation, and You are
tasmai — (because You are not to be understood from the material Vāsudeva, the origin of the
platform, we simply offer obeisances) unto Him; tubhyam — unto You; caturvyūha. Because You are
bhagavate — unto the Supreme Personality of Godhead; vāsudevāya — everything and are therefore
unto Vāsudeva, the origin of Saṅkarṣaṇa, Pradyumna and Aniruddha; the Supreme Brahman, we
vedhase — unto the origin of creation; ātma-dyota-guṇaiḥ channa- simply offer our respectful
mahimne — unto You whose glories are covered by Your personal energy; obeisances unto You.
brahmaṇe — unto the Supreme Brahman; namaḥ — our respectful
obeisances.
SB 10.10.34-35 Appearing in bodies like those
yasyāvatārā jñāyante of an ordinary fish, tortoise and
śarīreṣv aśarīriṇaḥ hog, You exhibit activities
tais tair atulyātiśayair impossible for such creatures
vīryair dehiṣv asaṅgataiḥ to perform — extraordinary,
incomparable, transcendental
sa bhavān sarva-lokasya activities of unlimited power
bhavāya vibhavāya ca and strength. These bodies of
avatīrṇo ’ṁśa-bhāgena Yours, therefore, are not made
sāmprataṁ patir āśiṣām of material elements, but are
incarnations of Your Supreme
yasya — of whom; avatārāḥ — the different incarnations, like Matsya, Personality. You are the same
Kūrma and Varāha; jñāyante — are speculated; śarīreṣu — in different Supreme Personality of
bodies, differently visible; aśarīriṇaḥ — they are not ordinary material Godhead, who have now
bodies, but are all transcendental; taiḥ taiḥ — by such bodily activities; appeared, with full potency, for
atulya — incomparable; ati-śayaiḥ — unlimited; vīryaiḥ — by strength and the benefit of all living entities
power; dehiṣu — by those who actually have material bodies; asaṅgataiḥ within this material world.
— which activities, enacted in different incarnations, are impossible to be
performed; saḥ — the same Supreme; bhavān — Your Lordship; sarva-
lokasya — of everyone; bhavāya — for the elevation; vibhavāya — for the
liberation; ca — and; avatīrṇaḥ — have now appeared; aṁśa-bhāgena —
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in full potency, with different parts and parcels; sāmpratam — at the
present moment; patiḥ āśiṣām — You are the Supreme Personality of
Godhead, the master of all auspiciousness.
SB 10.10.36 O supremely auspicious, we
namaḥ parama-kalyāṇa offer our respectful obeisances
namaḥ parama-maṅgala unto You, who are the
vāsudevāya śāntāya supreme good. O most famous
yadūnāṁ pataye namaḥ descendant and controller of
the Yadu dynasty, O son of
namaḥ — we therefore offer our respectful obeisances; parama-kalyāṇa — Vasudeva, O most peaceful,
You are the supreme auspiciousness; namaḥ — our respectful obeisances let us offer our obeisances
unto You; parama-maṅgala — whatever You do is good; vāsudevāya — unto Your lotus feet.
unto the original Personality of Godhead, Vāsudeva; śāntāya — unto the
most peaceful; yadūnām — of the Yadu dynasty; pataye — unto the
controller; namaḥ — our respectful obeisances unto You.
SB 10.10.37 O supreme form, we are
anujānīhi nau bhūmaṁs always servants of Your
tavānucara-kiṅkarau servants, especially of Nārada
darśanaṁ nau bhagavata Muni. Now give us permission
ṛṣer āsīd anugrahāt to leave for our home. It is by
the grace and mercy of Nārada
anujānīhi — may we have permission; nau — we; bhūman — O greatest Muni that we have been able
universal form; tava anucara-kiṅkarau — because of being servants of to see You face to face.
Your most confidential devotee Nārada Muni; darśanam — to see
personally; nau — of us; bhagavataḥ — of You, the Supreme Personality
of Godhead; ṛṣeḥ — of the great saint Nārada; āsīt — there was (in the
form of a curse); anugrahāt — from the mercy.
SB 10.10.38 Henceforward, may all our
vāṇī guṇānukathane śravaṇau kathāyāṁ words describe Your pastimes,
hastau ca karmasu manas tava pādayor naḥ may our ears engage in aural
smṛtyāṁ śiras tava nivāsa-jagat-praṇāme reception of Your glories, may
dṛṣṭiḥ satāṁ darśane ’stu bhavat-tanūnām our hands, legs and other
senses engage in actions
vāṇī — words, the power of speech; guṇa-anukathane — always engaged pleasing to You, and may our
in talking about Your pastimes; śravaṇau — the ear, or aural reception; minds always think of Your
kathāyām — in talks about You and Your pastimes; hastau — hands and lotus feet. May our heads offer
legs and other senses; ca — also; karmasu — engaging them in executing our obeisances to everything
Your mission; manaḥ — the mind; tava — Your; pādayoḥ — of Your lotus within this world, because all
feet; naḥ — our; smṛtyām — in remembrance always engaged in things are also Your different
meditation; śiraḥ — the head; tava — Your; nivāsa-jagat-praṇāme — forms, and may our eyes see
because You are all-pervading, You are everything, and our heads should the forms of Vaiṣṇavas, who
bow down, not looking for enjoyment; dṛṣṭiḥ — the power of sight; satām — are nondifferent from You.
of the Vaiṣṇavas; darśane — in seeing; astu — let all of them be engaged
in this way; bhavat-tanūnām — who are nondifferent from You.

Prayers by Brahma SB 10.14.1-40

10.14.1
śrī-brahmovāca
naumīḍya te ’bhra-vapuṣe taḍid-ambarāya
guñjāvataṁsa-paripiccha-lasan-mukhāya
vanya-sraje kavala-vetra-viṣāṇa-veṇu-
lakṣma-śriye mṛdu-pade paśupāṅgajāya
Lord Brahmā said: My dear Lord,
You are the only worshipable
Lord, the Supreme Personality of
Godhead, and therefore I offer
my humble obeisances and
prayers just to please You. O son
of the king of the cowherds, Your
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śrī-brahmā uvāca — Lord Brahmā said; naumi — I offer praise; īḍya — transcendental body is dark blue
O most worshipable one; te — unto You; abhra — like a dark cloud; like a new cloud, Your garment is
vapuṣe — whose body; taḍit — like lightning; ambarāya — whose brilliant like lightning, and the
garment; guñjā — made of small berries; avataṁsa — with ornaments beauty of Your face is enhanced
(for the ears); paripiccha — and peacock feathers; lasat — resplendent; by Your guñjā earrings and the
mukhāya — whose face; vanya-sraje — wearing garlands of forest peacock feather on Your head.
flowers; kavala — a morsel of food; vetra — a stick; viṣāṇa — a buffalo- Wearing garlands of various
horn bugle; veṇu — and a flute; lakṣma — characterized by; śriye — forest flowers and leaves, and
whose beauty; mṛdu — soft; pade — whose feet; paśu-pa — of the equipped with a herding stick, a
cowherd (Nanda Mahārāja); aṅga-jāya — unto the son. buffalo horn and a flute, You
stand beautifully with a morsel of
food in Your hand.
10.14.2 My dear Lord, neither I nor
asyāpi deva vapuṣo mad-anugrahasya anyone else can estimate the
svecchā-mayasya na tu bhūta-mayasya ko ’pi potency of this transcendental
neśe mahi tv avasituṁ manasāntareṇa body of Yours, which has shown
sākṣāt tavaiva kim utātma-sukhānubhūteḥ such mercy to me and which
appears just to fulfill the desires
asya — of this; api — even; deva — O Lord; vapuṣaḥ — the body; mat- of Your pure devotees. Although
anugrahasya — which has shown mercy to me; sva-icchā-mayasya — my mind is completely withdrawn
which appears in response to the desires of Your pure devotees; na — from material affairs, I cannot
not; tu — on the other hand; bhūta-mayasya — a product of matter; kaḥ understand Your personal form.
— Brahmā; api — even; na īśe — I am not able; mahi — the potency; tu How, then, could I possibly
— indeed; avasitum — to estimate; manasā — with my mind; antareṇa understand the happiness You
— which is controlled and withdrawn; sākṣāt — directly; tava — Your; experience within Yourself?
eva — indeed; kim uta — what to speak; ātma — within Yourself; sukha
— of happiness; anubhūteḥ — of Your experience.
10.14.3 Those who, even while remaining
jñāne prayāsam udapāsya namanta eva situated in their established social
jīvanti san-mukharitāṁ bhavadīya-vārtām positions, throw away the
sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir process of speculative knowledge
ye prāyaśo ’jita jito ’py asi tais tri-lokyām and with their body, words and
mind offer all respects to
jñāne — for knowledge; prayāsam — the endeavor; udapāsya — giving descriptions of Your personality
up completely; namantaḥ — offering obeisances; eva — simply; jīvanti and activities, dedicating their
— live; sat-mukharitām — chanted by the pure devotees; bhavadīya- lives to these narrations, which
vārtām — topics related to You; sthāne — in their material position; are vibrated by You personally
sthitāḥ — remaining; śruti-gatām — received by hearing; tanu — with and by Your pure devotees,
their body; vāk — words; manobhiḥ — and mind; ye — who; prāyaśaḥ certainly conquer Your Lordship,
— for the most part; ajita — O unconquerable one; jitaḥ — conquered; although You are otherwise
api — nevertheless; asi — You become; taiḥ — by them; tri-lokyām — unconquerable by anyone within
within the three worlds. the three worlds.
10.14.4 My dear Lord, devotional service
śreyaḥ-sṛtiṁ bhaktim udasya te vibho unto You is the best path for self-
kliśyanti ye kevala-bodha-labdhaye realization. If someone gives up
teṣām asau kleśala eva śiṣyate that path and engages in the
nānyad yathā sthūla-tuṣāvaghātinām cultivation of speculative
knowledge, he will simply
śreyaḥ — of supreme benefit; sṛtim — the path; bhaktim — devotional undergo a troublesome process
service; udasya — rejecting; te — they; vibho — O almighty Lord; and will not achieve his desired
kliśyanti — struggle; ye — who; kevala — exclusive; bodha — of result. As a person who beats an
knowledge; labdhaye — for the achievement; teṣām — for them; asau empty husk of wheat cannot get
— this; kleśalaḥ — botheration; eva — merely; śiṣyate — remains; na — grain, one who simply speculates
nothing; anyat — other; yathā — just as; sthūla-tuṣa — empty husks; cannot achieve self-realization.
avaghātinām — for those who are beating. His only gain is trouble.
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10.14.5 O almighty Lord, in the past many
pureha bhūman bahavo ’pi yoginas yogīs in this world achieved the
tvad-arpitehā nija-karma-labdhayā platform of devotional service by
vibudhya bhaktyaiva kathopanītayā offering all their endeavors unto
prapedire ’ñjo ’cyuta te gatiṁ parām You and faithfully carrying out
their prescribed duties. Through
purā — previously; iha — in this world; bhūman — O almighty Lord; such devotional service,
bahavaḥ — many; api — indeed; yoginaḥ — followers of the path of perfected by the processes of
yoga; tvat — unto You; arpita — having offered; īhāḥ — all their hearing and chanting about You,
endeavors; nija-karma — by their prescribed duties; labdhayā — which they came to understand You, O
is achieved; vibudhya — coming to understand; bhaktyā — by infallible one, and could easily
devotional service; eva — indeed; kathā-upanītayā — cultivated through surrender to You and achieve
hearing and chanting topics about You; prapedire — they achieved by Your supreme abode.
surrender; añjaḥ — easily; acyuta — O infallible one; te — Your; gatim
— destination; parām — supreme.
10.14.6 Nondevotees, however, cannot
tathāpi bhūman mahimāguṇasya te realize You in Your full personal
viboddhum arhaty amalāntar-ātmabhiḥ feature. Nevertheless, it may be
avikriyāt svānubhavād arūpato possible for them to realize Your
hy ananya-bodhyātmatayā na cānyathā expansion as the impersonal
Supreme by cultivating direct
tathā api — nevertheless; bhūman — O limitless one; mahimā — the perception of the Self within the
potency; aguṇasya — of Him who has no material qualities; te — of You; heart. But they can do this only
viboddhum — to understand; arhati — one is able; amala — spotless; by purifying their mind and
antaḥ-ātmabhiḥ — with mind and senses; avikriyāt — not based on senses of all conceptions of
material differentiations; sva-anubhavāt — by perception of the Supreme material distinctions and all
Soul; arūpataḥ — without attachment to material forms; hi — indeed; attachment to material sense
ananya-bodhya-ātmatayā — as self-manifested, without the help of any objects. Only in this way will Your
other illuminating agent; na — not; ca — and; anyathā — otherwise. impersonal feature manifest itself
to them.
10.14.7 In time, learned philosophers or
guṇātmanas te ’pi guṇān vimātuṁ scientists might be able to count
hitāvatīṛnasya ka īśire ’sya all the atoms of the earth, the
kālena yair vā vimitāḥ su-kalpair particles of snow, or perhaps
bhū-pāṁśavaḥ khe mihikā dyu-bhāsaḥ even the shining molecules
radiating from the sun, the stars
guṇa-ātmanaḥ — of the possessor of all superior qualities; te — You; and other luminaries. But among
api — certainly; guṇān — the qualities; vimātum — to count; hita- these learned men, who could
avatīrṇasya — who have descended for the benefit of all living entities; possibly count the unlimited
ke — who; īśire — are able; asya — of the universe; kālena — in due transcendental qualities
course of time; yaiḥ — by whom; vā — or; vimitāḥ — counted; su- possessed by You, the Supreme
kalpaiḥ — by great scientists; bhū-pāṁśavaḥ — the atoms of an earthly Personality of Godhead, who
planet; khe — in the sky; mihikāḥ — the particles of snow; dyu-bhāsaḥ have descended onto the surface
— the illumination of stars and planets. of the earth for the benefit of all
living entities?
10.14.8 My dear Lord, one who earnestly
tat te ’nukampāṁ su-samīkṣamāṇo waits for You to bestow Your
bhuñjāna evātma-kṛtaṁ vipākam causeless mercy upon him, all
hṛd-vāg-vapurbhir vidadhan namas te the while patiently suffering the
jīveta yo mukti-pade sa dāya-bhāk reactions of his past misdeeds
and offering You respectful
tat — therefore; te — Your; anukampām — compassion; su- obeisances with his heart, words
samīkṣamāṇaḥ — earnestly hoping for; bhuñjānaḥ — enduring; eva — and body, is surely eligible for
certainly; ātma-kṛtam — done by himself; vipākam — the fruitive results; liberation, for it has become his
hṛt — with his heart; vāk — words; vapurbhiḥ — and body; vidadhan — rightful claim.
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offering; namaḥ — obeisances; te — unto You; jīveta — lives; yaḥ —
anyone who; mukti-pade — to the position of liberation; saḥ — he; dāya-
bhāk — the rightful heir.
10.14.9 My Lord, just see my uncivilized
paśyeśa me ’nāryam ananta ādye impudence! To test Your power I
parātmani tvayy api māyi-māyini tried to extend my illusory
māyāṁ vitatyekṣitum ātma-vaibhavaṁ potency to cover You, the
hy ahaṁ kiyān aiccham ivārcir agnau unlimited and primeval
Supersoul, who bewilder even
paśya — just see; īśa — O Lord; me — my; anāryam — contemptible the masters of illusion. What am I
behavior; anante — against the unlimited; ādye — the primeval; para- compared to You? I am just like a
ātmani — the Supersoul; tvayi — You; api — even; māyi-māyini — for small spark in the presence of a
the masters of illusion; māyām — (my) illusory potency; vitatya — great fire.
spreading; īkṣitum — to see; ātma — Your; vaibhavam — power; hi —
indeed; aham — I; kiyān — how much; aiccham — I desired; iva — just
like; arciḥ — a small spark; agnau — in comparison to the whole fire.
10.14.10 Therefore, O infallible Lord, kindly
ataḥ kṣamasvācyuta me rajo-bhuvo excuse my offenses. I have taken
hy ajānatas tvat-pṛthag-īśa-māninaḥ birth in the mode of passion and
ajāvalepāndha-tamo-’ndha-cakṣuṣa am therefore simply foolish,
eṣo ’nukampyo mayi nāthavān iti presuming myself a controller
independent of Your Lordship.
ataḥ — therefore; kṣamasva — please excuse; acyuta — O infallible My eyes are blinded by the
Lord; me — me; rajaḥ-bhuvaḥ — who have taken birth in the mode of darkness of ignorance, which
passion; hi — indeed; ajānataḥ — being ignorant; tvat — from You; causes me to think of myself as
pṛthak — separate; īśa — a controller; māninaḥ — presuming myself; the unborn creator of the
aja — the unborn creator; avalepa — the covering; andha-tamaḥ — by universe. But please consider
such darkness of ignorance; andha — blinded; cakṣuṣaḥ — my eyes; that I am Your servant and
eṣaḥ — this person; anukampyaḥ — should be shown mercy; mayi — therefore worthy of Your
Me; nātha-vān — having as his master; iti — thus thinking. compassion.

10.14.11 What am I, a small creature

kvāhaṁ tamo-mahad-ahaṁ-kha-carāgni-vār-bhū- measuring seven spans of my
saṁveṣṭitāṇḍa-ghaṭa-sapta-vitasti-kāyaḥ own hand? I am enclosed in a
kvedṛg-vidhāvigaṇitāṇḍa-parāṇu-caryā- potlike universe composed of
vātādhva-roma-vivarasya ca te mahitvam material nature, the total material
energy, false ego, ether, air,
kva — where; aham — I; tamaḥ — the material nature; mahat — the water and earth. And what is
total material energy; aham — false ego; kha — ether; cara — air; agni Your glory? Unlimited universes
— fire; vāḥ — water; bhū — earth; saṁveṣṭita — surrounded by; aṇḍa- pass through the pores of Your
ghaṭa — a potlike universe; sapta-vitasti — seven spans; kāyaḥ — body; body just as particles of dust
kva — where; īdṛk — such; vidhā — like; avigaṇita — unlimited; aṇḍa — pass through the openings of a
universes; para-aṇu — like the atomic dust; caryā — moving; vāta- screened window.
adhva — airholes; roma — of hair on the body; vivarasya — of the
holes; ca — also; te — Your; mahitvam — greatness.
10.14.12 O Lord Adhokṣaja, does a mother
utkṣepaṇaṁ garbha-gatasya pādayoḥ take offense when the child within
kiṁ kalpate mātur adhokṣajāgase her womb kicks with his legs?
kim asti-nāsti-vyapadeśa-bhūṣitaṁ And is there anything in existence
tavāsti kukṣeḥ kiyad apy anantaḥ — whether designated by various
philosophers as real or as unreal
utkṣepaṇam — the kicking; garbha-gatasya — of a child in the womb; — that is actually outside Your
pādayoḥ — of the legs; kim — what; kalpate — amounts to; mātuḥ — for abdomen?
the mother; adhokṣaja — O transcendental Lord; āgase — as an

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offense; kim — what; asti — it exists; na asti — it does not exist;
vyapadeśa — by the designations; bhūṣitam — decorated; tava — Your;
asti — there is; kukṣeḥ — of the abdomen; kiyat — how much; api —
even; anantaḥ — external.
10.14.13 My dear Lord, it is said that when
jagat-trayāntodadhi-samplavode the three planetary systems are
nārāyaṇasyodara-nābhi-nālāt merged into the water at the time
vinirgato ’jas tv iti vāṅ na vai mṛṣā of dissolution, Your plenary
kintv īśvara tvan na vinirgato ’smi portion, Nārāyaṇa, lies down on
the water, gradually a lotus flower
jagat-traya — of the three worlds; anta — in the dissolution; udadhi — of grows from His navel, and
all the oceans; samplava — of the total deluge; ude — in the water; Brahmā takes birth upon that
nārāyaṇasya — of the Supreme Personality of Godhead, Nārāyaṇa; lotus flower. Certainly, these
udara — growing from the abdomen; nābhi — from the navel; nālāt — words are not false. Thus am I
out of the lotus stem; vinirgataḥ — came out; ajaḥ — Brahmā; tu — not born from You?
indeed; iti — thus speaking; vāk — the words; na — are not; vai —
certainly; mṛṣā — false; kintu — thus; īśvara — O Lord; tvat — from
You; na — not; vinirgataḥ — specifically emanated; asmi — am I.
10.14.14 Are You not the original
nārāyaṇas tvaṁ na hi sarva-dehinām Nārāyaṇa, O supreme controller,
ātmāsy adhīśākhila-loka-sākṣī since You are the Soul of every
nārāyaṇo ’ṅgaṁ nara-bhū-jalāyanāt embodied being and the eternal
tac cāpi satyaṁ na tavaiva māyā witness of all created realms?
Indeed, Lord Nārāyaṇa is Your
nārāyaṇaḥ — the Supreme Lord Nārāyaṇa; tvam — You; na — not; hi expansion, and He is called
— whether; sarva — of all; dehinām — embodied living beings; ātmā — Nārāyaṇa because He is the
the Supersoul; asi — You are; adhīśa — O supreme controller; akhila — generating source of the primeval
of all; loka — planets; sākṣī — the witness; nārāyaṇaḥ — Lord Śrī water of the universe. He is real,
Nārāyaṇa; aṅgam — the expanded plenary portion; nara — from the not a product of Your illusory
Supreme Personality; bhū — originating; jala — of the water; ayanāt — Māyā.
because of being the manifesting source; tat — that (expansion); ca —
and; api — indeed; satyam — true; na — not; tava — Your; eva — at all;
māyā — illusory energy.
10.14.15 My dear Lord, if Your
tac cej jala-sthaṁ tava saj jagad-vapuḥ transcendental body, which
kiṁ me na dṛṣṭaṁ bhagavaṁs tadaiva shelters the entire universe, is
kiṁ vā su-dṛṣṭaṁ hṛdi me tadaiva actually lying upon the water,
kiṁ no sapady eva punar vyadarśi then why were You not seen by
me when I searched for You?
tat — that; cet — if; jala-stham — situated upon the water; tava — Your; And why, though I could not
sat — real; jagat — sheltering the entire universe; vapuḥ — the envision You properly within my
transcendental body; kim — why; me — by me; na dṛṣṭam — was not heart, did You then suddenly
seen; bhagavan — O Supreme Lord; tadā eva — at that very time; kim reveal Yourself?
— why; vā — or; su-dṛṣṭam — perfectly seen; hṛdi — within the heart;
me — by me; tadā eva — just then; kim — why; na — not; u — on the
other hand; sapadi — suddenly; eva — indeed; punaḥ — again;
vyadarśi — was seen.
10.14.16 My dear Lord, in this incarnation
atraiva māyā-dhamanāvatāre You have proved that You are the
hy asya prapañcasya bahiḥ sphuṭasya supreme controller of Māyā.
kṛtsnasya cāntar jaṭhare jananyā Although You are now within this
māyātvam eva prakaṭī-kṛtaṁ te universe, the whole universal
creation is within Your
atra — in this; eva — indeed; māyā-dhamana — O subduer of Māyā; transcendental body — a fact
avatāre — in the incarnation; hi — certainly; asya — of this; You demonstrated by exhibiting
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prapañcasya — created material manifestation; bahiḥ — externally; the universe within Your
sphuṭasya — which is visible; kṛtsnasya — entire; ca — and; antaḥ — abdomen before Your mother,
within; jaṭhare — Your abdomen; jananyāḥ — unto Your mother; Yaśodā.
māyātvam — Your bewildering potency; eva — indeed; prakaṭī-kṛtam —
has been demonstrated; te — by You.
10.14.17 Just as this entire universe,
yasya kukṣāv idaṁ sarvaṁ including You, was exhibited
sātmaṁ bhāti yathā tathā within Your abdomen, so it is now
tat tvayy apīha tat sarvaṁ manifested here externally in the
kim idaṁ māyayā vinā same exact form. How could
such things happen unless
yasya — of whom; kukṣau — within the abdomen; idam — this cosmic arranged by Your inconceivable
manifestation; sarvam — all; sa-ātmam — including Yourself; bhāti — is energy?
manifested; yathā — as; tathā — so; tat — that; tvayi — within You; api
— although; iha — here externally; tat — that cosmic manifestation;
sarvam — whole; kim — what; idam — this; māyayā — the influence of
Your inconceivable energy; vinā — without.
10.14.18 Have You not shown me today
adyaiva tvad ṛte ’sya kiṁ mama na te māyātvam ādarśitam that both You Yourself and
eko ’si prathamaṁ tato vraja-suhṛd-vatsāḥ samastā api everything within this creation are
tāvanto ’si catur-bhujās tad akhilaiḥ sākaṁ mayopāsitās manifestations of Your
tāvanty eva jaganty abhūs tad amitaṁ brahmādvayaṁ śiṣyate inconceivable potency? First You
appeared alone, and then You
adya — today; eva — just; tvat ṛte — apart from You; asya — of this manifested Yourself as all of
universe; kim — what; mama — to me; na — not; te — by You; Vṛndāvana’s calves and cowherd
māyātvam — the basis in Your inconceivable potency; ādarśitam — boys, Your friends. Next You
shown; ekaḥ — alone; asi — You are; prathamam — first of all; tataḥ — appeared as an equal number of
then; vraja-suhṛt — Your cowherd boyfriends of Vṛndāvana; vatsāḥ — four-handed Viṣṇu forms, who
and the calves; samastāḥ — all; api — even; tāvantaḥ — of the same were worshiped by all living
number; asi — You became; catuḥ-bhujāḥ — four-handed forms of Lord beings, including me, and after
Viṣṇu; tat — then; akhilaiḥ — by all; sākam — together with; mayā — that You appeared as an equal
myself; upāsitāḥ — being worshiped; tāvanti — of the same number; number of complete universes.
eva — also; jaganti — universes; abhūḥ — You became; tat — then; Finally, You have now returned to
amitam — the unlimited; brahma — Absolute Truth; advayam — one Your unlimited form as the
without a second; śiṣyate — You now remain. Supreme Absolute Truth, one
without a second.
10.14.19 To persons ignorant of Your
ajānatāṁ tvat-padavīm anātmany actual transcendental position,
ātmātmanā bhāsi vitatya māyām You appear as part of the
sṛṣṭāv ivāhaṁ jagato vidhāna material world, manifesting
iva tvam eṣo ’nta iva trinetraḥ Yourself by the expansion of
Your inconceivable energy. Thus
ajānatām — to persons who are in ignorance; tvat-padavīm — of Your for the creation of the universe
transcendental position; anātmani — in the material energy; ātmā — You appear as me [Brahmā], for
Yourself; ātmanā — by Yourself; bhāsi — appear; vitatya — expanding; its maintenance You appear as
māyām — Your inconceivable energy; sṛṣṭau — in the matter of Yourself [Viṣṇu], and for its
creation; iva — as if; aham — I, Brahmā; jagataḥ — of the universe; annihilation You appear as Lord
vidhāne — in the maintenance; iva — as if; tvam eṣaḥ — Yourself; ante Trinetra [Śiva].
— in the annihilation; iva — as if; tri-netraḥ — Lord Śiva.
10.14.20 O Lord, O supreme creator and
sureṣv ṛṣiṣv īśa tathaiva nṛṣv api master, You have no material
tiryakṣu yādaḥsv api te ’janasya birth, yet to defeat the false pride
janmāsatāṁ durmada-nigrahāya of the faithless demons and show
prabho vidhātaḥ sad-anugrahāya ca mercy to Your saintly devotees,

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 You take birth among the
sureṣu — among the demigods; ṛṣiṣu — among the great sages; īśa — demigods, sages, human beings,
O Lord; tathā — as well as; eva — indeed; nṛṣu — among the human animals and even the aquatics.
beings; api — and; tiryakṣu — among animals; yādaḥsu — among
aquatics; api — also; te — of You; ajanasya — who never takes material
birth; janma — the birth; asatām — of the nondevotees; durmada — the
false pride; nigrahāya — for the purpose of subduing; prabho — O
master; vidhātaḥ — O creator; sat — to the faithful devotees;
anugrahāya — for the purpose of showing mercy; ca — and.
10.14.21 O supreme great one! O
ko vetti bhūman bhagavan parātman Supreme Personality of
yogeśvarotīr bhavatas tri-lokyām Godhead! O Supersoul, master of
kva vā kathaṁ vā kati vā kadeti all mystic power! Your pastimes
vistārayan krīḍasi yoga-māyām are taking place continuously in
these three worlds, but who can
kaḥ — who; vetti — knows; bhūman — O supreme great one; bhagavan estimate where, how and when
— O Supreme Personality of Godhead; para-ātman — O Supreme Soul; You are employing Your spiritual
yoga-īśvara — O master of mystic power; ūtīḥ — the pastimes; bhavataḥ energy and performing these
— of Your Lordship; tri-lokyām — in the three worlds; kva — where; vā innumerable pastimes? No one
— or; katham — how; vā — or; kati — how many; vā — or; kadā — can understand the mystery of
when; iti — thus; vistārayan — expanding; krīḍasi — You play; yoga- how Your spiritual energy acts.
māyām — Your spiritual energy.

10.14.22 Therefore this entire universe,

tasmād idaṁ jagad aśeṣam asat-svarūpaṁ which like a dream is by nature
svapnābham asta-dhiṣaṇaṁ puru-duḥkha-duḥkham unreal, nevertheless appears
tvayy eva nitya-sukha-bodha-tanāv anante real, and thus it covers one’s
māyāta udyad api yat sad ivāvabhāti consciousness and assails one
with repeated miseries. This
tasmāt — therefore; idam — this; jagat — cosmic manifestation; aśeṣam universe appears real because it
— entire; asat-svarūpam — whose existence is unreal in the sense of is manifested by the potency of
temporary; svapna-ābham — like a dream; asta-dhiṣaṇam — wherein illusion emanating from You,
awareness becomes covered over; puru-duḥkha-duḥkham — full of whose unlimited transcendental
repeated miseries; tvayi — within You; eva — indeed; nitya — eternal; forms are full of eternal
sukha — happy; bodha — conscious; tanau — whose personal happiness and knowledge.
appearances; anante — who is unlimited; māyātaḥ — by the illusory
energy; udyat — coming forth; api — although; yat — which; sat — real;
iva — as if; avabhāti — appears.

10.14.23 You are the one Supreme Soul,

ekas tvam ātmā puruṣaḥ purāṇaḥ the primeval Supreme
satyaḥ svayaṁ-jyotir ananta ādyaḥ Personality, the Absolute Truth —
nityo ’kṣaro ’jasra-sukho nirañjanaḥ self-manifested, endless and
pūrṇādvayo mukta upādhito ’mṛtaḥ beginningless. You are eternal
and infallible, perfect and
ekaḥ — one; tvam — You; ātmā — the Supreme Soul; puruṣaḥ — the complete, without any rival and
Supreme Person; purāṇaḥ — the oldest; satyaḥ — the Absolute Truth; free from all material
svayam-jyotiḥ — self-manifested; anantaḥ — without end; ādyaḥ — designations. Your happiness
without beginning; nityaḥ — eternal; akṣaraḥ — indestructible; ajasra- can never be obstructed, nor
sukhaḥ — whose happiness cannot be obstructed; nirañjanaḥ — devoid have You any connection with
of contamination; pūrṇa — complete; advayaḥ — without a second; material contamination. Indeed,
muktaḥ — free; upādhitaḥ — from all material designations; amṛtaḥ — You are the indestructible nectar
deathless. of immortality.

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10.14.24 Those who have received the
evaṁ-vidhaṁ tvāṁ sakalātmanām api clear vision of knowledge from
svātmānam ātmātmatayā vicakṣate the sunlike spiritual master can
gurv-arka-labdhopaniṣat-sucakṣuṣā see You in this way, as the very
ye te tarantīva bhavānṛtāmbudhim Soul of all souls, the Supersoul of
everyone’s own self. Thus
evam-vidham — as thus described; tvām — You; sakala — of all; understanding Your original
ātmanām — souls; api — indeed; sva-ātmānam — the very Soul; ātma- personality, they are able to cross
ātmatayā — as the Supersoul; vicakṣate — they see; guru — from the over the ocean of illusory material
spiritual master; arka — who is like the sun; labdha — received; existence.
upaniṣat — of confidential knowledge; su-cakṣuṣā — by the perfect eye;
ye — who; te — they; taranti — cross over; iva — easily; bhava — of
material existence; anṛta — which is not real; ambudhim — the ocean.
10.14.25 A person who mistakes a rope for
ātmānam evātmatayāvijānatāṁ a snake becomes fearful, but he
tenaiva jātaṁ nikhilaṁ prapañcitam then gives up his fear upon
jñānena bhūyo ’pi ca tat pralīyate realizing that the so-called snake
rajjvām aher bhoga-bhavābhavau yathā does not exist. Similarly, for those
who fail to recognize You as the
ātmānam — Yourself; eva — indeed; ātmatayā — as the Supreme Soul; Supreme Soul of all souls, the
avijānatām — for those who do not understand; tena — by that; eva — expansive illusory material
alone; jātam — is generated; nikhilam — the entire; prapañcitam — existence arises, but knowledge
material existence; jñānena — by knowledge; bhūyaḥ api — once again; of You at once causes it to
ca — and; tat — that material existence; pralīyate — disappears; rajjvām subside.
— within a rope; aheḥ — of a snake; bhoga — of the body; bhava-
abhavau — the apparent appearance and disappearance; yathā — just
as.

10.14.26 The conception of material

ajñāna-saṁjñau bhava-bandha-mokṣau bondage and the conception of
dvau nāma nānyau sta ṛta-jña-bhāvāt liberation are both manifestations
ajasra-city ātmani kevale pare of ignorance. Being outside the
vicāryamāṇe taraṇāv ivāhanī scope of true knowledge, they
cease to exist when one correctly
ajñāna — manifesting from ignorance; saṁjñau — which designations; understands that the pure spirit
bhava-bandha — bondage to material existence; mokṣau — and soul is distinct from matter and
liberation; dvau — the two; nāma — indeed; na — not; anyau — always fully conscious. At that
separate; staḥ — are; ṛta — true; jña-bhāvāt — from knowledge; ajasra- time bondage and liberation no
citi — whose awareness is unimpeded; ātmani — the spirit soul; kevale longer have any significance, just
— who is separate from matter; pare — who is pure; vicāryamāṇe — as day and night have no
when he is properly distinguished; taraṇau — within the sun; iva — just significance from the perspective
as; ahanī — day and night. of the sun.

10.14.27 Just see the foolishness of those

tvām ātmānaṁ paraṁ matvā ignorant persons who consider
param ātmānam eva ca You to be some separated
ātmā punar bahir mṛgya manifestation of illusion and who
aho ’jña-janatājñatā consider the self, which is
actually You, to be something
tvām — You; ātmānam — the real self; param — something else; matvā else, the material body. Such
— thinking; param — something else; ātmānam — Yourself; eva — fools conclude that the supreme
indeed; ca — also; ātmā — the Supreme Self; punaḥ — again; bahiḥ — soul is to be searched for
outside; mṛgyaḥ — must be searched out; aho — oh; ajña — ignorant; somewhere outside Your
janatā — of persons; ajñatā — the ignorance. supreme personality.

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10.14.28 O unlimited Lord, the saintly
antar-bhave ’nanta bhavantam eva devotees seek You out within
hy atat tyajanto mṛgayanti santaḥ their own bodies by rejecting
asantam apy anty ahim antareṇa everything separate from You.
santaṁ guṇaṁ taṁ kim u yanti santaḥ Indeed, how can discriminating
persons appreciate the real
antaḥ-bhave — within the body; ananta — O unlimited Lord; bhavantam nature of a rope lying before
— Yourself; eva — indeed; hi — certainly; atat — everything separate them until they refute the illusion
from You; tyajantaḥ — rejecting; mṛgayanti — search out; santaḥ — the that it is a snake?
saintly devotees; asantam — unreal; api — even; anti — present
nearby; ahim — (the illusion of) a snake; antareṇa — without (negating);
santam — real; guṇam — the rope; tam — that; kim u — whether; yanti
— appreciate; santaḥ — persons who are spiritually situated.
10.14.29 My Lord, if one is favored by
athāpi te deva padāmbuja-dvaya- even a slight trace of the mercy
prasāda-leśānugṛhīta eva hi of Your lotus feet, he can
jānāti tattvaṁ bhagavan-mahimno understand the greatness of Your
na cānya eko ’pi ciraṁ vicinvan personality. But those who
speculate to understand the
atha — therefore; api — indeed; te — Your; deva — my Lord; pada- Supreme Personality of Godhead
ambuja-dvaya — of the two lotus feet; prasāda — of the mercy; leśa — are unable to know You, even
by only a trace; anugṛhītaḥ — favored; eva — certainly; hi — indeed; though they continue to study the
jānāti — one knows; tattvam — the truth; bhagavat — of the Supreme Vedas for many years.
Personality of Godhead; mahimnaḥ — of the greatness; na — never; ca
— and; anyaḥ — another; ekaḥ — one; api — although; ciram — for a
long period; vicinvan — speculating.
10.14.30 My dear Lord, I therefore pray to
tad astu me nātha sa bhūri-bhāgo be so fortunate that in this life as
bhave ’tra vānyatra tu vā tiraścām Lord Brahmā or in another life,
yenāham eko ’pi bhavaj-janānāṁ wherever I take my birth, I may
bhūtvā niṣeve tava pāda-pallavam be counted as one of Your
devotees. I pray that wherever I
tat — therefore; astu — may it be; me — my; nātha — O master; saḥ — may be, even among the animal
that; bhūri-bhāgaḥ — greatest good fortune; bhave — in the birth; atra species, I can engage in
— this; vā — or; anyatra — in some other birth; tu — indeed; vā — or; devotional service to Your lotus
tiraścām — among the animals; yena — by which; aham — I; ekaḥ — feet.
one; api — even; bhavat — or Your; janānām — devotees; bhūtvā —
becoming; niṣeve — I may fully engage in serving; tava — Your; pāda-
pallavam — lotus feet.

10.14.31 O almighty Lord, how greatly

aho ’ti-dhanyā vraja-go-ramaṇyaḥ fortunate are the cows and ladies
stanyāmṛtaṁ pītam atīva te mudā of Vṛndāvana, the nectar of
yāsāṁ vibho vatsatarātmajātmanā whose breast milk You have
yat-tṛptaye ’dyāpi na cālam adhvarāḥ happily drunk to Your full
satisfaction, taking the form of
aho — oh; ati-dhanyāḥ — most fortunate; vraja — of Vṛndāvana; go — their calves and children! All the
the cows; ramaṇyaḥ — and the gopīs; stanya — the breast milk; amṛtam Vedic sacrifices performed from
— which is like nectar; pītam — has been drunk; atīva — fully; te — by time immemorial up to the
You; mudā — with satisfaction; yāsām — of whom; vibho — O almighty present day have not given You
Lord; vatsatara-ātmaja-ātmanā — in the form of the calves and the sons as much satisfaction.
of the cowherd women; yat — whose; tṛptaye — for the satisfaction;
adya api — even until now; na — not; ca — and; alam — sufficient;
adhvarāḥ — the Vedic sacrifices.

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10.14.32 How greatly fortunate are Nanda
aho bhāgyam aho bhāgyaṁ Mahārāja, the cowherd men and
nanda-gopa-vrajaukasām all the other inhabitants of
yan-mitraṁ paramānandaṁ Vrajabhūmi! There is no limit to
pūrṇaṁ brahma sanātanam their good fortune, because the
Absolute Truth, the source of
aho — what great; bhāgyam — fortune; aho — what great; bhāgyam — transcendental bliss, the eternal
fortune; nanda — of Mahārāja Nanda; gopa — of the other cowherd Supreme Brahman, has become
men; vraja-okasām — of the inhabitants of Vrajabhūmi; yat — of whom; their friend.
mitram — the friend; parama-ānandam — the supreme bliss; pūrṇam —
complete; brahma — the Absolute Truth; sanātanam — eternal.
10.14.33 Yet even though the extent of the
eṣāṁ tu bhāgya-mahimācyuta tāvad āstām good fortune of these residents of
ekādaśaiva hi vayaṁ bata bhūri-bhāgāḥ Vṛndāvana is inconceivable, we
etad-dhṛṣīka-caṣakair asakṛt pibāmaḥ eleven presiding deities of the
śarvādayo ’ṅghry-udaja-madhv-amṛtāsavaṁ te various senses, headed by Lord
Śiva, are also most fortunate,
eṣām — of these (residents of Vṛndāvana); tu — however; bhāgya — of because the senses of these
the good fortune; mahimā — the greatness; acyuta — O infallible devotees of Vṛndāvana are the
Supreme Lord; tāvat — so much; āstām — let it be; ekādaśa — the cups through which we
eleven; eva hi — indeed; vayam — we; bata — oh; bhūri-bhāgāḥ — are repeatedly drink the nectarean,
most fortunate; etat — of these devotees; hṛṣīka — by the senses; intoxicating beverage of the
caṣakaiḥ — (which are like) drinking cups; asakṛt — repeatedly; honey of Your lotus feet.
pibāmaḥ — we are drinking; śarva-ādayaḥ — Lord Śiva and the other
chief demigods; aṅghri-udaja — of the lotus feet; madhu — the honey;
amṛta-āsavam — which is a nectarean, intoxicating beverage; te — of
You.
10.14.34 My greatest possible good
tad bhūri-bhāgyam iha janma kim apy aṭavyāṁ fortune would be to take any birth
yad gokule ’pi katamāṅghri-rajo-’bhiṣekam whatever in this forest of Gokula
yaj-jīvitaṁ tu nikhilaṁ bhagavān mukundas and have my head bathed by the
tv adyāpi yat-pada-rajaḥ śruti-mṛgyam eva dust falling from the lotus feet of
any of its residents. Their entire
tat — that; bhūri-bhāgyam — the greatest good fortune; iha — here; life and soul is the Supreme
janma — the birth; kim api — any whatsoever; aṭavyām — in the forest Personality of Godhead,
(of Vṛndāvana); yat — which; gokule — in Gokula; api — even; katama Mukunda, the dust of whose lotus
— of any (of the devotees); aṅghri — of the feet; rajaḥ — by the dust; feet is still being searched for in
abhiṣekam — bathing; yat — whose; jīvitam — life; tu — indeed; the Vedic mantras.
nikhilam — whole; bhagavān — the Supreme Personality of Godhead;
mukundaḥ — Lord Mukunda; tu — but; adya api — even until now; yat
— whose; pāda-rajaḥ — dust of the feet; śruti — by the Vedas; mṛgyam
— sought after; eva — certainly.
10.14.35 My mind becomes bewildered
eṣāṁ ghoṣa-nivāsinām uta bhavān kiṁ deva rāteti naś just trying to think of what reward
ceto viśva-phalāt phalaṁ tvad-aparaṁ kutrāpy ayan muhyati other than You could be found
sad-veṣād iva pūtanāpi sa-kulā tvām eva devāpitā anywhere. You are the
yad-dhāmārtha-suhṛt-priyātma-tanaya-prāṇāśayās tvat-kṛte embodiment of all benedictions,
which You bestow upon these
eṣām — to these; ghoṣa-nivāsinām — residents of the cowherd residents of the cowherd
community; uta — indeed; bhavān — Your Lordship; kim — what; deva community of Vṛndāvana. You
— O Supreme Personality of Godhead; rātā — will give; iti — thinking have already arranged to give
thus; naḥ — our; cetaḥ — mind; viśva-phalāt — than the supreme Yourself to Pūtanā and her family
source of all benedictions; phalam — a reward; tvat — than You; members in exchange for her
aparam — other; kutra api — anywhere; ayat — considering; muhyati — disguising herself as a devotee.
becomes bewildered; sat-veṣāt — by disguising herself as a devotee; So what is left for You to give
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iva — indeed; pūtanā — the demoness Pūtanā; api — even; sa-kulā — these devotees of Vṛndāvana,
along with her family members, Bakāsura and Aghāsura; tvām — You; whose homes, wealth, friends,
eva — certainly; deva — O Lord; āpitā — was made to attain; yat — dear relations, bodies, children
whose; dhāma — homes; artha — wealth; suhṛt — friends; priya — dear and very lives and hearts are all
relatives; ātma — bodies; tanaya — children; prāṇa — life air; āśayāḥ — dedicated only to You?
and minds; tvat-kṛte — dedicated to You.
10.14.36 My dear Lord Kṛṣṇa, until people
tāvad rāgādayaḥ stenās become Your devotees, their
tāvat kārā-gṛhaṁ gṛham material attachments and desires
tāvan moho ’ṅghri-nigaḍo remain thieves, their homes
yāvat kṛṣṇa na te janāḥ remain prisons, and their
affectionate feelings for their
tāvat — for that long; rāga-ādayaḥ — material attachment and so on; family members remain foot-
stenāḥ — thieves; tāvat — for that long; kārā-gṛham — a prison; gṛham shackles.
— one’s home; tāvat — for that long; mohaḥ — the bewilderment of
family affection; aṅghri — upon their feet; nigaḍaḥ — shackles; yāvat —
as long as; kṛṣṇa — O Lord Kṛṣṇa; na — do not become; te — Your
(devotees); janāḥ — any persons.
10.14.37 My dear master, although You
prapañcaṁ niṣprapañco ’pi have nothing to do with material
viḍambayasi bhū-tale existence, You come to this earth
prapanna-janatānanda- and imitate material life just to
sandohaṁ prathituṁ prabho expand the varieties of ecstatic
enjoyment for Your surrendered
prapañcam — that which is material; niṣprapañcaḥ — completely devotees.
transcendental to material existence; api — although; viḍambayasi —
You imitate; bhū-tale — on the surface of the earth; prapanna — who
are surrendered; janatā — of people; ānanda-sandoham — the great
variety of different kinds of ecstasies; prathitum — in order to spread;
prabho — O master.
10.14.38 There are people who say, “I
jānanta eva jānantu know everything about Kṛṣṇa.”
kiṁ bahūktyā na me prabho Let them think that way. As far as
manaso vapuṣo vāco I am concerned, I do not wish to
vaibhavaṁ tava go-caraḥ speak very much about this
matter. O my Lord, let me say
jānantaḥ — persons who think they are aware of Your unlimited this much: As far as Your
potency; eva — certainly; jānantu — let them think like that; kim — what opulences are concerned, they
is the use; bahu-uktyā — with many words; na — not; me — my; prabho are all beyond the reach of my
— O Lord; manasaḥ — of the mind; vapuṣaḥ — of the body; vācaḥ — of mind, body and words.
the words; vaibhavam — opulences; tava — Your; go-caraḥ — within
the range.
10.14.39 My dear Kṛṣṇa, I now humbly
anujānīhi māṁ kṛṣṇa request permission to leave.
sarvaṁ tvaṁ vetsi sarva-dṛk Actually, You are the knower and
tvam eva jagatāṁ nātho seer of all things. Indeed, You are
jagad etat tavārpitam the Lord of all the universes, and
yet I offer this one universe unto
anujānīhi — please give leave; mām — to me; kṛṣṇa — O Lord Kṛṣṇa; You.
sarvam — everything; tvam — You; vetsi — know; sarva-dṛk — all-
seeing; tvam — You; eva — alone; jagatām — of all the universes;
nāthaḥ — the master; jagat — universe; etat — this; tava — to You;
arpitam — is offered.

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10.14.40 My dear Śrī Kṛṣṇa, You bestow
śrī-kṛṣṇa vṛṣṇi-kula-puṣkara-joṣa-dāyin happiness upon the lotuslike
kṣmā-nirjara-dvija-paśūdadhi-vṛddhi-kārin Vṛṣṇi dynasty and expand the
uddharma-śārvara-hara kṣiti-rākṣasa-dhrug great oceans consisting of the
ā-kalpam ārkam arhan bhagavan namas te earth, the demigods, the
brāhmaṇas and the cows. You
śrī-kṛṣṇa — O Lord Kṛṣṇa; vṛṣṇi-kula — of the Yadu dynasty; puṣkara — dispel the dense darkness of
to the lotus; joṣa — pleasure; dāyin — O You who bestow; kṣmā — of irreligion and oppose the demons
the earth; nirjara — the demigods; dvija — the brāhmaṇas; paśu — and who have appeared on this earth.
of the animals; udadhi — of the great oceans; vṛddhi — the increase; O Supreme Personality of
kārin — O You who cause; uddharma — of atheistic principles; śārvara Godhead, as long as this
— of the darkness; hara — O dispeller; kṣiti — upon the earth; rākṣasa universe exists and as long as
— of the demons; dhruk — the opponent; ā-kalpam — until the end of the sun shines, I will offer my
the universe; ā-arkam — as long as the sun shines; arhan — O obeisances unto You.
supremely worshipable Deity; bhagavan — O Supreme Personality of
Godhead; namaḥ — I offer my respectful obeisances; te — unto You.

Prayers by Wives of Kaliya SB 10.16.33-53

SB 10.16.33 The wives of the Kāliya serpent said:
nāga-patnya ūcuḥ The punishment this offender has
nyāyyo hi daṇḍaḥ kṛta-kilbiṣe ’smiṁs been subjected to is certainly just.
tavāvatāraḥ khala-nigrahāya After all, You have incarnated within
ripoḥ sutānām api tulya-dṛṣṭir this world to curb down envious and
dhatse damaṁ phalam evānuśaṁsan cruel persons. You are so impartial
that You look equally upon Your
nāga-patnyaḥ ūcuḥ — the wives of the serpent said; nyāyyaḥ — fair enemies and Your own sons, for
and just; hi — indeed; daṇḍaḥ — punishment; kṛta-kilbiṣe — to him when You impose a punishment on
who has committed offense; asmin — this person; tava — Your; a living being You know it to be for
avatāraḥ — descent into this world; khala — of the envious; his ultimate benefit.
nigrahāya — for the subjugation; ripoḥ — to an enemy; sutānām —
to Your own sons; api — also; tulya-dṛṣṭiḥ — having equal vision;
dhatse — You give; damam — punishment; phalam — the ultimate
result; eva — indeed; anuśaṁsam — considering.
SB 10.16.34 What You have done here is actually
anugraho ’yaṁ bhavataḥ kṛto hi no mercy for us, since the punishment
daṇḍo ’satāṁ te khalu kalmaṣāpahaḥ You give to the wicked certainly
yad dandaśūkatvam amuṣya dehinaḥ drives away all their contamination.
krodho ’pi te ’nugraha eva sammataḥ Indeed, because this conditioned
soul, our husband, is so sinful that
anugrahaḥ — mercy; ayam — this; bhavataḥ — by You; kṛtaḥ — he has assumed the body of a
done; hi — indeed; naḥ — to us; daṇḍaḥ — punishment; asatām — serpent, Your anger toward him is
of the evil; te — by You; khalu — indeed; kalmaṣa-apahaḥ — the obviously to be understood as Your
dispelling of their contamination; yat — because; dandaśūkatvam — mercy.
the condition of appearing as a serpent; amuṣya — of this Kāliya;
dehinaḥ — the conditioned soul; krodhaḥ — anger; api — even; te —
Your; anugrahaḥ — as mercy; eva — actually; sammataḥ — is
accepted.
SB 10.16.35 Did our husband carefully perform
tapaḥ sutaptaṁ kim anena pūrvaṁ austerities in a previous life, with his
nirasta-mānena ca māna-dena mind free of pride and full of respect
dharmo ’tha vā sarva-janānukampayā for others? Is that why You are
yato bhavāṁs tuṣyati sarva-jīvaḥ pleased with him? Or did he in some
previous existence carefully execute
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tapaḥ — austerity; su-taptam — properly performed; kim — what; religious duties with compassion for
anena — by this Kāliya; pūrvam — in previous lives; nirasta-mānena all living beings, and is that why You,
— being free from false pride; ca — and; māna-dena — giving the life of all living beings, are now
respect to others; dharmaḥ — religious duty; atha vā — or else; satisfied with him?
sarva-jana — to all persons; anukampayā — with compassion; yataḥ
— by which; bhavān — Your good self; tuṣyati — is satisfied; sarva-
jīvaḥ — the source of life for all beings.
SB 10.16.36 O Lord, we do not know how the
kasyānubhāvo ’sya na deva vidmahe serpent Kāliya has attained this
tavāṅghri-reṇu-sparaśādhikāraḥ great opportunity of being touched
yad-vāñchayā śrīr lalanācarat tapo by the dust of Your lotus feet. For
vihāya kāmān su-ciraṁ dhṛta-vratā this end, the goddess of fortune
performed austerities for centuries,
kasya — of what; anubhāvaḥ — a result; asya — of the serpent giving up all other desires and
(Kāliya); na — not; deva — my Lord; vidmahe — we know; tava — observing austere vows.
Your; aṅghri — of the lotus feet; reṇu — of the dust; sparaśa — for
touching; adhikāraḥ — qualification; yat — for which; vāñchayā —
with the desire; śrīḥ — the goddess of fortune; lalanā — (the
topmost) woman; ācarat — performed; tapaḥ — austerity; vihāya —
giving up; kāmān — all desires; su-ciram — for a long time; dhṛta —
upheld; vratā — her vow.
SB 10.16.37 Those who have attained the dust of
na nāka-pṛṣṭhaṁ na ca sārva-bhaumaṁ Your lotus feet never hanker for the
na pārameṣṭhyaṁ na rasādhipatyam kingship of heaven, limitless
na yoga-siddhīr apunar-bhavaṁ vā sovereignty, the position of Brahmā
vāñchanti yat-pāda-rajaḥ-prapannāḥ or rulership over the earth. They are
not interested even in the perfections
na — not; nāka-pṛṣṭham — heaven; na ca — nor; sārva-bhaumam — of yoga or in liberation itself.
supreme sovereignty; na — not; pārameṣṭhyam — the topmost
position of Brahmā; na — not; rasa-adhipatyam — rulership over the
earth; na — not; yoga-siddhīḥ — the perfections of yogic practice;
apunaḥ-bhavam — freedom from rebirth; vā — or; vāñchanti —
desire; yat — whose; pāda — of the lotus feet; rajaḥ — the dust;
prapannāḥ — those who have attained.
SB 10.16.38 O Lord, although this Kāliya, the king
tad eṣa nāthāpa durāpam anyais of the serpents, has taken birth in
tamo-janiḥ krodha-vaśo ’py ahīśaḥ the mode of ignorance and is
saṁsāra-cakre bhramataḥ śarīriṇo controlled by anger, he has achieved
yad-icchataḥ syād vibhavaḥ samakṣaḥ that which is difficult for others to
achieve. Embodied souls, who are
tat — that; eṣaḥ — this Kāliya; nātha — O Lord; āpa — has full of desires and are thus
achieved; durāpam — difficult to achieve; anyaiḥ — by others; wandering in the cycle of birth and
tamaḥ-janiḥ — who was born in the mode of ignorance; krodha- death, can have all benedictions
vaśaḥ — who was under the sway of anger; api — even; ahi-īśaḥ — manifested before their eyes simply
the king of serpents; saṁsāra-cakre — within the cycle of material by receiving the dust of Your lotus
existence; bhramataḥ — wandering; śarīriṇaḥ — for the embodied feet.
living entity; yat — by which (dust of Your lotus feet); icchataḥ — who
has material desires; syāt — manifests; vibhavaḥ — all opulences;
samakṣaḥ — before his eyes.
SB 10.16.39 We offer our obeisances unto You,
namas tubhyaṁ bhagavate the Supreme Personality of
puruṣāya mahātmane Godhead. Although present in the
bhūtāvāsāya bhūtāya hearts of all living beings as the
parāya paramātmane Supersoul, You are all-pervasive.
Although the original shelter of all
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namaḥ — obeisances; tubhyam — to You; bhagavate — the created material elements, You exist
Supreme Personality of Godhead; puruṣāya — who are present prior to their creation. And although
within as the Supersoul; mahā-ātmane — who are all-pervasive; the cause of everything, You are
bhūta-āvāsāya — who are the shelter of the material elements transcendental to all material cause
(beginning with the ethereal sky); bhūtāya — who exist even prior to and effect, being the Supreme Soul.
the creation; parāya — to the supreme cause; parama-ātmane —
who are beyond all material cause.
SB 10.16.40 Obeisances unto You, the Absolute
jñāna-vijñāna-nīdhaye Truth, who are the reservoir of all
brahmaṇe ’nanta-śaktaye transcendental consciousness and
aguṇāyāvikārāya potency and the possessor of
namas te prākṛtāya ca unlimited energies. Although
completely free of material qualities
jñāna — of consciousness; vijñāna — and spiritual potency; nidhaye and transformations, You are the
— to the ocean; brahmaṇe — to the Absolute Truth; ananta-śaktaye prime mover of material nature.
— whose potencies are unlimited; aguṇāya — to Him who is never
affected by the qualities of matter; avikārāya — who does not
undergo any material transformation; namaḥ — obeisances; te —
unto You; prākṛtāya — to the prime mover of material nature; ca —
and.
SB 10.16.41 Obeisances unto You, who are time
kālāya kāla-nābhāya itself, the shelter of time and the
kālāvayava-sākṣiṇe witness of time in all its phases. You
viśvāya tad-upadraṣṭre are the universe, and also its
tat-kartre viśva-hetave separate observer. You are its
creator, and also the totality of all its
kālāya — unto time; kāla-nābhāya — unto Him who is the shelter of causes.
time; kāla-avayava — of the various phases of time; sākṣiṇe — to the
witness; viśvāya — to the form of the universe; tad-upadraṣṭre — to
the observer of it; tat-kartre — to the creator of it; viśva — of the
universe; hetave — to the total cause.
SB 10.16.42-43 Obeisances unto You, who are the
bhūta-mātrendriya-prāṇa- ultimate soul of the physical
mano-buddhy-āśayātmane elements, of the subtle basis of
tri-guṇenābhimānena perception, of the senses, of the vital
gūḍha-svātmānubhūtaye air of life, and of the mind,
intelligence and consciousness. By
namo ’nantāya sūkṣmāya Your arrangement the infinitesimal
kūṭa-sthāya vipaścite spirit souls falsely identify with the
nānā-vādānurodhāya three modes of material nature, and
vācya-vācaka-śaktaye their perception of their own true self
thus becomes clouded. We offer our
bhūta — of the physical elements; mātra — the subtle basis of obeisances unto You, the unlimited
perception; indriya — the senses; prāṇa — the vital air of life; manaḥ Supreme Lord, the supremely subtle
— the mind; buddhi — the intelligence; āśaya — and of material one, the omniscient Personality of
consciousness; ātmane — to the ultimate soul; tri-guṇena — by the Godhead, who are always fixed in
three modes of material nature; abhimānena — by false unchanging transcendence, who
identification; gūḍha — who causes to become covered over; sva — sanction the opposing views of
one’s own; ātma — of the self; anubhūtaye — perception; namaḥ — different philosophies, and who are
obeisances; anantāya — to the unlimited Lord; sūkṣmāya — to the the power upholding expressed
supremely subtle; kūṭa-sthāya — who is fixed in the center; vipaścite ideas and the words that express
— to the omniscient one; nānā — various; vāda — philosophies; them.
anurodhāya — who sanctions; vācya — of expressed ideas; vācaka
— and expressing words; śaktaye — who possesses the potencies.

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SB 10.16.44 We offer our obeisances again and
namaḥ pramāṇa-mūlāya again to You, who are the basis of all
kavaye śāstra-yonaye authoritative evidence, who are the
pravṛttāya nivṛttāya author and ultimate source of the
nigamāya namo namaḥ revealed scriptures, and who have
manifested Yourself in those Vedic
namaḥ — obeisances; pramāṇa — of authoritative evidence; mūlāya literatures encouraging sense
— to the basis; kavaye — to the author; śāstra — of the revealed gratification as well as in those
scripture; yonaye — to the source; pravṛttāya — which encourages encouraging renunciation of the
sense gratification; nivṛttāya — which encourages renunciation; material world.
nigamāya — to Him who is the origin of both kinds of scripture;
namaḥ namaḥ — repeated obeisances.
SB 10.16.45 We offer our obeisances to Lord
namaḥ kṛṣṇāya rāmāya Kṛṣṇa and Lord Rāma, the sons of
vasudeva-sutāya ca Vasudeva, and to Lord Pradyumna
pradyumnāyāniruddhāya and Lord Aniruddha. We offer our
sātvatāṁ pataye namaḥ respectful obeisances unto the
master of all the saintly devotees of
namaḥ — obeisances; kṛṣṇāya — to Lord Kṛṣṇa; rāmāya — to Lord Viṣṇu.
Rāma; vasudeva-sutāya — the son of Vasudeva; ca — and;
pradyumnāya — to Lord Pradyumna; aniruddhāya — to Lord
Aniruddha; sātvatām — of the devotees; pataye — to the Lord;
namaḥ — obeisances.
SB 10.16.46 Obeisances to You, O Lord, who
namo guṇa-pradīpāya manifest varieties of material and
guṇātma-cchādanāya ca spiritual qualities. You disguise
guṇa-vṛtty-upalakṣyāya Yourself with the material qualities,
guṇa-draṣṭre sva-saṁvide and yet the functioning of those
same material qualities ultimately
namaḥ — obeisances; guṇa-pradīpāya — to Him who manifests reveals Your existence. You stand
various qualities; guṇa — by the material modes; ātma — Himself; apart from the material qualities as a
chādanāya — who disguises; ca — and; guṇa — of the modes; vṛtti witness and can be fully known only
— by the functioning; upalakṣyāya — who can be ascertained; guṇa- by Your devotees.
draṣṭre — to the separate witness of the material modes; sva — to
His own devotees; saṁvide — who is known.
SB 10.16.47 O Lord Hṛṣīkeśa, master of the
avyākṛta-vihārāya senses, please let us offer our
sarva-vyākṛta-siddhaye obeisances unto You, whose
hṛṣīkeśa namas te ’stu pastimes are inconceivably glorious.
munaye mauna-śīline Your existence can be inferred from
the necessity for a creator and
avyākṛta-vihārāya — to Him whose glories are unfathomable; sarva- revealer of all cosmic manifestations.
vyākṛta — the creation and manifestation of all things; siddhaye — to But although Your devotees can
Him who can be understood as existent on the basis of; hṛṣīka-īśa — understand You in this way, to the
O motivator of the senses; namaḥ — obeisances; te — unto You; nondevotees You remain silent,
astu — let there be; munaye — to the silent; mauna-śīline — to Him absorbed in self-satisfaction.
who acts in silence.
SB 10.16.48 Obeisances unto You, who know the
parāvara-gati-jñāya destination of all things, superior and
sarvādhyakṣāya te namaḥ inferior, and who are the presiding
aviśvāya ca viśvāya regulator of all that be. You are
tad-draṣṭre ’sya ca hetave distinct from the universal creation,
and yet You are the basis upon
para-avara — of all things, both superior and inferior; gati — the which the illusion of material creation
destinations; jñāya — to Him who knows; sarva — of all things; evolves, and also the witness of this
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adhyakṣāya — to the regulator; te — You; namaḥ — our obeisances; illusion. Indeed, You are the root
aviśvāya — to Him who is distinct from the universe; ca — and; cause of the entire world.
viśvāya — in whom the illusion of material creation manifests; tat-
draṣṭre — to the witness of such illusion; asya — of this world; ca —
and; hetave — to the root cause.
SB 10.16.49 O almighty Lord, although You have
tvaṁ hy asya janma-sthiti-saṁyamān vibho no reason to become involved in
guṇair anīho ’kṛta-kāla-śakti-dhṛk material activity, still You act through
tat-tat-svabhāvān pratibodhayan sataḥ Your eternal potency of time to
samīkṣayāmogha-vihāra īhase arrange for the creation,
maintenance and destruction of this
tvam — You; hi — indeed; asya — of this universe; janma-sthiti- universe. You do this by awakening
saṁyamān — the creation, maintenance and destruction; vibho — O the distinct functions of each of the
almighty Lord; guṇaiḥ — by the modes of nature; anīhaḥ — although modes of nature, which before the
uninvolved in any material endeavor; akṛta — beginningless; kāla- creation lie dormant. Simply by Your
śakti — of the potency of time; dhṛk — the holder; tat-tat — of each glance You perfectly execute all
of the modes; sva-bhāvān — the distinctive characteristics; these activities of cosmic control in a
pratibodhayan — awakening; sataḥ — which are already present in sporting mood.
their dormant state; samīkṣayā — by Your glance; amogha-vihāraḥ
— whose playful activities are impeccable; īhase — You act.
SB 10.16.50 Therefore all material bodies
tasyaiva te ’mūs tanavas tri-lokyāṁ throughout the three worlds — those
śāntā aśāntā uta mūḍha-yonayaḥ that are peaceful, in the mode of
śāntāḥ priyās te hy adhunāvituṁ satāṁ goodness; those that are agitated, in
sthātuś ca te dharma-parīpsayehataḥ the mode of passion; and those that
are foolish, in the mode of ignorance
tasya — of Him; eva — indeed; te — of You; amūḥ — these; tanavaḥ — all are Your creations. Still, those
— material bodies; tri-lokyām — throughout the three worlds; śāntāḥ living entities whose bodies are in
— peaceful (in the mode of goodness); aśāntāḥ — not peaceful (in the mode of goodness are especially
the mode of passion); uta — and also; mūḍha-yonayaḥ — born in dear to You, and it is to maintain
ignorant species; śāntāḥ — the peaceful persons in the mode of them and protect their religious
goodness; priyāḥ — dear; te — to You; hi — certainly; adhunā — principles that You are now present
now; avitum — to protect; satām — of the saintly devotees; sthātuḥ on the earth.
— who are present; ca — and; te — of You; dharma — their
principles of religion; parīpsayā — with the desire of maintaining;
īhataḥ — who is acting.
SB 10.16.51 At least once, a master should
aparādhaḥ sakṛd bhartrā tolerate an offense committed by his
soḍhavyaḥ sva-prajā-kṛtaḥ child or subject. O supreme peaceful
kṣantum arhasi śāntātman Soul, You should therefore forgive
mūḍhasya tvām ajānataḥ our foolish husband, who did not
understand who You are.
aparādhaḥ — the offense; sakṛt — just once; bhartrā — by the
master; soḍhavyaḥ — should be tolerated; sva-prajā — by his own
subject; kṛtaḥ — committed; kṣantum — to tolerate; arhasi — it is
befitting for You; śānta-ātman — O You who are always peaceful;
mūḍhasya — of the foolish one; tvām — You; ajānataḥ — who does
not understand.
SB 10.16.52 O Supreme Lord, please be merciful.
anugṛhṇīṣva bhagavan It is proper for the saintly to feel
prāṇāṁs tyajati pannagaḥ compassion for women like us. This
strīṇāṁ naḥ sādhu-śocyānāṁ serpent is about to give up his life.
patiḥ prāṇaḥ pradīyatām Please give us back our husband,
who is our life and soul.
anugṛhṇīṣva — please show mercy; bhagavan — O Supreme Lord;
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prāṇān — his life airs; tyajati — is giving up; pannagaḥ — the
serpent; strīṇām — for women; naḥ — us; sādhu-śocyānām — who
are to be pitied by saintly personalities; patiḥ — the husband; prāṇaḥ
— life itself; pradīyatām — should be given back.
SB 10.16.53 Now please tell us, Your
vidhehi te kiṅkarīṇām maidservants, what we should do.
anuṣṭheyaṁ tavājñayā Certainly anyone who faithfully
yac-chraddhayānutiṣṭhan vai executes Your order is automatically
mucyate sarvato bhayāt freed from all fear.

vidhehi — please order; te — Your; kiṅkarīṇām — by the

maidservants; anuṣṭheyam — what should be done; tava — Your;
ājñayā — by the command; yat — which; śraddhayā — with faith;
anutiṣṭhan — executing; vai — certainly; mucyate — one will become
freed; sarvataḥ — from all; bhayāt — fear.

Venu Geet SB 10.21.5, 7-20

SB 10.21.5 Wearing a peacock-feather
barhāpīḍaṁ naṭa-vara-vapuḥ karṇayoḥ karṇikāraṁ ornament upon His head, blue
bibhrad vāsaḥ kanaka-kapiśaṁ vaijayantīṁ ca mālām karṇikāra flowers on His ears, a
randhrān veṇor adhara-sudhayāpūrayan gopa-vṛndair yellow garment as brilliant as
vṛndāraṇyaṁ sva-pada-ramaṇaṁ prāviśad gīta-kīrtiḥ gold, and the Vaijayantī
garland, Lord Kṛṣṇa exhibited
barha — a peacock feather; āpīḍam — as the decoration of His head; His transcendental form as the
naṭa-vara — of the best of dancers; vapuḥ — the transcendental body; greatest of dancers as He
karṇayoḥ — on the ears; karṇikāram — a particular kind of blue lotuslike entered the forest of
flower; bibhrat — wearing; vāsaḥ — garments; kanaka — like gold; Vṛndāvana, beautifying it with
kapiśam — yellowish; vaijayantīm — named Vaijayantī; ca — and; mālām the marks of His footprints. He
— the garland; randhrān — the holes; veṇoḥ — of His flute; adhara — of filled the holes of His flute with
His lips; sudhayā — with the nectar; āpūrayan — filling up; gopa-vṛndaiḥ the nectar of His lips, and the
— by the cowherd boys; vṛndā-araṇyam — the forest of Vṛndāvana; sva- cowherd boys sang His glories.
pada — because of the marks of His lotus feet; ramaṇam — enchanting;
prāviśat — He entered; gīta — being sung; kīrtiḥ — His glories.
SB 10.21.7 The cowherd girls said: O
śrī-gopya ūcuḥ friends, those eyes that see the
akṣaṇvatāṁ phalam idaṁ na paraṁ vidāmaḥ beautiful faces of the sons of
sakhyaḥ paśūn anuviveśayator vayasyaiḥ Mahārāja Nanda are certainly
vaktraṁ vrajeśa-sutayor anaveṇu-juṣṭaṁ fortunate. As these two sons
yair vā nipītam anurakta-kaṭākṣa-mokṣam enter the forest, surrounded by
Their friends, driving the cows
śrī-gopyaḥ ūcuḥ — the gopīs said; akṣaṇvatām — of those who have before Them, They hold Their
eyes; phalam — the fruit; idam — this; na — not; param — other; vidāmaḥ flutes to Their mouths and
— we know; sakhyaḥ — O friends; paśūn — the cows; anuviveśayatoḥ — glance lovingly upon the
causing to enter one forest after another; vayasyaiḥ — with Their friends residents of Vṛndāvana. For
of the same age; vaktram — the faces; vraja-īśa — of Mahārāja Nanda; those who have eyes, we think
sutayoḥ — of the two sons; anu-veṇu-juṣṭam — possessed of flutes; yaiḥ there is no greater object of
— by which; vā — or; nipītam — imbibed; anurakta — loving; kaṭa-akṣa — vision.
glances; mokṣam — giving off.
SB 10.21.8 Dressed in a charming variety
cūta-pravāla-barha-stabakotpalābja of garments, upon which Their
mālānupṛkta-paridhāna-vicitra-veśau garlands rest, and decorating
madhye virejatur alaṁ paśu-pāla-goṣṭhyāṁ Themselves with peacock
raṅge yathā naṭa-varau kvaca gāyamānau feathers, lotuses, lilies, newly
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 grown mango sprouts and
cūta — of a mango tree; pravāla — with young sprouts; barha — peacock clusters of flower buds, Kṛṣṇa
feathers; stabaka — bunches of flowers; utpala — lotuses; abja — and and Balarāma shine forth
lilies; mālā — with garlands; anupṛkta — touched; paridhāna — Their magnificently among the
garments; vicitra — with great variety; veśau — being dressed; madhye — assembly of cowherd boys.
in the midst; virejatuḥ — the two of Them shone forth; alam — They look just like the best of
magnificently; paśu-pāla — of the cowherd boys; goṣṭhyām — within the dancers appearing on a
assembly; raṅge — upon a stage; yathā — just as; naṭa-varau — two dramatic stage, and sometimes
most excellent dancers; kvaca — sometimes; gāyamānau — Themselves They sing.
singing.
SB 10.21.9 My dear gopīs, what auspicious
gopyaḥ kim ācarad ayaṁ kuśalaṁ sma veṇur activities must the flute have
dāmodarādhara-sudhām api gopikānām performed to enjoy the nectar of
bhuṅkte svayaṁ yad avaśiṣṭa-rasaṁ hradinyo Kṛṣṇa’s lips independently and
hṛṣyat-tvaco ’śru mumucus taravo yathāryaḥ leave only a taste for us gopīs,
for whom that nectar is actually
gopyaḥ — O gopīs; kim — what; ācarat — performed; ayam — this; meant! The forefathers of the
kuśalam — auspicious activities; sma — certainly; veṇuḥ — the flute; flute, the bamboo trees, shed
dāmodara — of Kṛṣṇa; adhara-sudhām — the nectar of the lips; api — tears of pleasure. His mother,
even; gopikānām — which is owed to the gopīs; bhuṅkte — enjoys; the river on whose bank the
svayam — independently; yat — from which; avaśiṣṭa — remaining; bamboo was born, feels
rasam — the taste only; hradinyaḥ — the rivers; hṛṣyat — feeling jubilant; jubilation, and therefore her
tvacaḥ — whose bodies; aśru — tears; mumucuḥ — shed; taravaḥ — the blooming lotus flowers are
trees; yathā — exactly like; āryāḥ — old forefathers. standing like hair on her body.

SB 10.21.10 O friend, Vṛndāvana is

vṛndāvanaṁ sakhi bhuvo vitanoti kīṛtiṁ spreading the glory of the earth,
yad devakī-suta-padāmbuja-labdha-lakṣmi having obtained the treasure of
govinda-veṇum anu matta-mayūra-nṛtyaṁ the lotus feet of Kṛṣṇa, the son
prekṣyādri-sānv-avaratānya-samasta-sattvam of Devakī. The peacocks dance
madly when they hear
vṛndāvanam — Vṛndāvana; sakhi — O friend; bhuvaḥ — of the earth; Govinda’s flute, and when other
vitanoti — spreads; kīrtim — the glories; yat — because; devakī-suta — of creatures see them from the
the son of Devakī; pada-ambuja — from the lotus feet; labdha — hilltops, they all become
received; lakṣmi — the treasure; govinda-veṇum — the flute of Govinda; stunned.
anu — upon hearing; matta — maddened; mayūra — of the peacocks;
nṛtyam — in which there is the dancing; prekṣya — seeing; adri-sānu —
upon the peaks of the hills; avarata — stunned; anya — other; samasta —
all; sattvam — creatures.

SB 10.21.11 Blessed are all these foolish

dhanyāḥ sma mūḍha-gatayo ’pi hariṇya etā deer because they have
yā nanda-nandanam upātta-vicitra-veśam approached Mahārāja Nanda’s
ākarṇya veṇu-raṇitaṁ saha-kṛṣṇa-sārāḥ son, who is gorgeously dressed
pūjāṁ dadhur viracitāṁ praṇayāvalokaiḥ and is playing on His flute.
Indeed, both the doe and the
dhanyāḥ — fortunate, blessed; sma — certainly; mūḍha-gatayaḥ — bucks worship the Lord with
having taken birth in an ignorant animal species; api — although; hariṇyaḥ looks of love and affection.
— she-deer; etāḥ — these; yāḥ — who; nanda-nandanam — the son of
Mahārāja Nanda; upātta-vicitra-veśam — dressed very attractively;
ākarṇya — hearing; veṇu-raṇitam — the sound of His flute; saha-kṛṣṇa-
sārāḥ — accompanied by the black deer (their husbands); pūjām dadhuḥ
— they worshiped; viracitām — performed; praṇaya-avalokaiḥ — by their
affectionate glances.

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SB 10.21.12 Kṛṣṇa’s beauty and character
kṛṣṇaṁ nirīkṣya vanitotsava-rūpa-śīlaṁ create a festival for all women.
śrutvā ca tat-kvaṇita-veṇu-vivikta-gītam Indeed, when the demigods’
devyo vimāna-gatayaḥ smara-nunna-sārā wives flying in airplanes with
bhraśyat-prasūna-kabarā mumuhur vinīvyaḥ their husbands catch sight of
Him and hear His resonant
kṛṣṇam — Lord Kṛṣṇa; nirīkṣya — observing; vanitā — for all women; flute-song, their hearts are
utsava — a festival; rūpa — whose beauty; śīlam — and character; śrutvā shaken by Cupid, and they
— hearing; ca — and; tat — by Him; kvaṇita — vibrated; veṇu — of the become so bewildered that the
flute; vivikta — clear; gītam — song; devyaḥ — the wives of the demigods; flowers fall out of their hair and
vimāna-gatayaḥ — traveling in their airplanes; smara — by Cupid; nunna their belts loosen.
— agitated; sārāḥ — their hearts; bhraśyat — slipping; prasūna-kabarāḥ
— the flowers tied in their hair; mumuhuḥ — they became bewildered;
vinīvyaḥ — their belts loosening.
SB 10.21.13 Using their upraised ears as
gāvaś ca kṛṣṇa-mukha-nirgata-veṇu-gīta vessels, the cows are drinking
pīyūṣam uttabhita-karṇa-puṭaiḥ pibantyaḥ the nectar of the flute-song
śāvāḥ snuta-stana-payaḥ-kavalāḥ sma tasthur flowing out of Kṛṣṇa’s mouth.
govindam ātmani dṛśāśru-kalāḥ spṛśantyaḥ The calves, their mouths full of
milk from their mothers’ moist
gāvaḥ — the cows; ca — and; kṛṣṇa-mukha — from the mouth of Lord nipples, stand still as they take
Kṛṣṇa; nirgata — emitted; veṇu — of the flute; gīta — of the song; Govinda within themselves
pīyūṣam — the nectar; uttabhita — raised high; karṇa — with their ears; through their tear-filled eyes
puṭaiḥ — which were acting as vessels; pibantyaḥ — drinking; śāvāḥ — and embrace Him within their
the calves; snuta — exuding; stana — from their udders; payaḥ — the hearts.
milk; kavalāḥ — whose mouthfuls; sma — indeed; tasthuḥ — stood still;
govindam — Lord Kṛṣṇa; ātmani — within their minds; dṛśā — with their
vision; aśru-kalāḥ — their eyes full of tears; spṛśantyaḥ — touching.
SB 10.21.14 O mother, in this forest all the
prāyo batāmba vihagā munayo vane ’smin birds have risen onto the
kṛṣṇekṣitaṁ tad-uditaṁ kala-veṇu-gītam beautiful branches of the trees
āruhya ye druma-bhujān rucira-pravālān to see Kṛṣṇa. With closed eyes
śṛṇvanti mīlita-dṛśo vigatānya-vācaḥ they are simply listening in
silence to the sweet vibrations
prāyaḥ — almost; bata — certainly; amba — O mother; vihagāḥ — the of His flute, and they are not
birds; munayaḥ — great sages; vane — in the forest; asmin — this; kṛṣṇa- attracted by any other sound.
īkṣitam — in order to see Kṛṣṇa; tat-uditam — created by Him; kala-veṇu- Surely these birds are on the
gītam — sweet vibrations made by playing the flute; āruhya — rising; ye same level as great sages.
— who; druma-bhujān — to the branches of the trees; rucira-pravālān —
having beautiful creepers and twigs; śṛṇvanti — they hear; mīlita-dṛśaḥ —
closing their eyes; vigata-anya-vācaḥ — stopping all other sounds.
SB 10.21.15 When the rivers hear the flute-
nadyas tadā tad upadhārya mukunda-gītam song of Kṛṣṇa, their minds
āvarta-lakṣita-manobhava-bhagna-vegāḥ begin to desire Him, and thus
āliṅgana-sthagitam ūrmi-bhujair murārer the flow of their currents is
gṛhṇanti pāda-yugalaṁ kamalopahārāḥ broken and their waters are
agitated, moving around in
nadyaḥ — the rivers; tadā — then; tat — that; upadhārya — perceiving; whirlpools. Then with the arms
mukunda — of Lord Kṛṣṇa; gītam — the song of His flute; āvarta — by of their waves the rivers
their whirlpools; lakṣita — manifest; manaḥ-bhava — by their conjugal embrace Murāri’s lotus feet
desire; bhagna — broken; vegāḥ — their currents; āliṅgana — by their and, holding on to them,
embrace; sthagitam — held stationary; ūrmi-bhujaiḥ — by the arms of present offerings of lotus
their waves; murāreḥ — of Lord Murāri; gṛhṇanti — they seize; pāda- flowers.
yugalam — the two lotus feet; kamala-upahārāḥ — carrying offerings of
lotus flowers.
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SB 10.21.16 In the company of Balarāma
dṛṣṭvātape vraja-paśūn saha rāma-gopaiḥ and the cowherd boys, Lord
sañcārayantam anu veṇum udīrayantam Kṛṣṇa is continually vibrating
prema-pravṛddha uditaḥ kusumāvalībhiḥ His flute as He herds all the
sakhyur vyadhāt sva-vapuṣāmbuda ātapatram animals of Vraja, even under
the full heat of the summer sun.
dṛṣṭvā — seeing; ātape — in the full heat of the sun; vraja-paśūn — the Seeing this, the cloud in the sky
domestic animals of Vraja; saha — together with; rāma-gopaiḥ — Lord has expanded himself out of
Balarāma and the cowherd boys; sañcārayantam — herding together; anu love. He is rising high and
— repeatedly; veṇum — His flute; udīrayantam — loudly playing; prema constructing out of his own
— out of love; pravṛddhaḥ — expanded; uditaḥ — rising high; kusuma- body, with its multitude of
āvalībhiḥ — (with droplets of water vapor, which are like) groups of flower-like droplets of water, an
flowers; sakhyuḥ — for his friend; vyadhāt — he constructed; sva-vapuṣā umbrella for the sake of his
— out of his own body; ambudaḥ — the cloud; ātapatram — an umbrella. friend.
SB 10.21.17 The aborigine women of the
pūrṇāḥ pulindya urugāya-padābja-rāga Vṛndāvana area become
śrī-kuṅkumena dayitā-stana-maṇḍitena disturbed by lust when they see
tad-darśana-smara-rujas tṛṇa-rūṣitena the grass marked with reddish
limpantya ānana-kuceṣu jahus tad-ādhim kuṅkuma powder. Endowed
with the color of Kṛṣṇa’s lotus
pūrṇāḥ — fully satisfied; pulindyaḥ — the wives of the Śabara tribe; feet, this powder originally
urugāya — of Lord Kṛṣṇa; pada-abja — from the lotus feet; rāga — of decorated the breasts of His
reddish color; śrī-kuṅkumena — by the transcendental kuṅkuma powder; beloveds, and when the
dayitā — of His girlfriends; stana — the breasts; maṇḍitena — which had aborigine women smear it on
decorated; tat — of that; darśana — by the sight; smara — of Cupid; rujaḥ their faces and breasts, they
— feeling the torment; tṛṇa — upon the blades of grass; rūṣitena — feel fully satisfied and give up
attached; limpantyaḥ — smearing; ānana — upon their faces; kuceṣu — all their anxiety.
and breasts; jahuḥ — they gave up; tat — that; ādhim — mental pain.
SB 10.21.18 Of all the devotees, this
hantāyam adrir abalā hari-dāsa-varyo Govardhana Hill is the best! O
yad rāma-kṛṣṇa-caraṇa-sparaśa-pramodaḥ my friends, this hill supplies
mānaṁ tanoti saha-go-gaṇayos tayor yat Kṛṣṇa and Balarāma, along with
pānīya-sūyavasa-kandara-kandamūlaiḥ Their calves, cows and
cowherd friends, with all kinds
hanta — oh; ayam — this; adriḥ — hill; abalāḥ — O friends; hari-dāsa- of necessities — water for
varyaḥ — the best among the servants of the Lord; yat — because; rāma- drinking, very soft grass, caves,
kṛṣṇa-caraṇa — of the lotus feet of Lord Kṛṣṇa and Balarāma; sparaśa — fruits, flowers and vegetables.
by the touch; pramodaḥ — jubilant; mānam — respect; tanoti — offers; In this way the hill offers
saha — with; go-gaṇayoḥ — the cows, calves and cowherd boys; tayoḥ respects to the Lord. Being
— to Them (Śrī Kṛṣṇa and Balarāma); yat — because; pānīya — with touched by the lotus feet of
drinking water; sūyavasa — very soft grass; kandara — caves; kanda- Kṛṣṇa and Balarāma,
mūlaiḥ — and edible roots. Govardhana Hill appears very
jubilant.
SB 10.21.19 My dear friends, as Kṛṣṇa and
gā gopakair anu-vanaṁ nayator udāra Balarāma pass through the
veṇu-svanaiḥ kala-padais tanu-bhṛtsu sakhyaḥ forest with Their cowherd
aspandanaṁ gati-matāṁ pulakas taruṇāṁ friends, leading Their cows,
niryoga-pāśa-kṛta-lakṣaṇayor vicitram They carry ropes to bind the
cows’ rear legs at the time of
gāḥ — the cows; gopakaiḥ — with the cowherd boys; anu-vanam — to milking. When Lord Kṛṣṇa plays
each forest; nayatoḥ — leading; udāra — very liberal; veṇu-svanaiḥ — by on His flute, the sweet music
the vibrations of the Lord’s flute; kala-padaiḥ — having sweet tones; causes the moving living
tanubhṛtsu — among the living entities; sakhyaḥ — O friends; entities to become stunned and
aspandanam — the lack of movement; gati-matām — of those living the nonmoving trees to tremble
entities that can move; pulakaḥ — the ecstatic jubilation; taruṇam — of with ecstasy. These things are
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the otherwise nonmoving trees; niryoga-pāśa — the ropes for binding the certainly very wonderful.
rear legs of the cows; kṛta-lakṣaṇayoḥ — of those two (Kṛṣṇa and
Balarāma), who are characterized by; vicitram — wonderful.
SB 10.21.20 Thus narrating to one another
evaṁ-vidhā bhagavato the playful pastimes of the
yā vṛndāvana-cāriṇaḥ Supreme Personality of
varṇayantyo mitho gopyaḥ Godhead as He wandered
krīḍās tan-mayatāṁ yayuḥ about in the Vṛndāvana forest,
the gopīs became fully
evam-vidhāḥ — such; bhagavataḥ — of the Supreme Personality of absorbed in thoughts of Him.
Godhead; yāḥ — which; vṛndāvana-cāriṇaḥ — who was wandering in the
Vṛndāvana forest; varṇayantyaḥ — engaged in describing; mithaḥ —
among one another; gopyaḥ — the gopīs; krīḍaḥ — the pastimes; tat-
mayatām — fullness in ecstatic meditation upon Him; yayuḥ — they
attained.

Prayers by Indra SB 10.27.4-13

SB 10.27.4 King Indra said: Your
indra uvāca transcendental form, a
viśuddha-sattvaṁ tava dhāma śāntaṁ manifestation of pure goodness,
tapo-mayaṁ dhvasta-rajas-tamaskam is undisturbed by change,
māyā-mayo ’yaṁ guṇa-sampravāho shining with knowledge and
na vidyate te grahaṇānubandhaḥ devoid of passion and
ignorance. In You does not exist
indraḥ uvāca — Indra said; viśuddha-sattvam — manifesting the mighty flow of the modes of
transcendental goodness; tava — Your; dhāma — form; śāntam — material nature, which is based
changeless; tapaḥ-mayam — full of knowledge; dhvasta — destroyed; on illusion and ignorance.
rajaḥ — the mode of passion; tamaskam — and the mode of ignorance;
māyā-mayaḥ — based on illusion; ayam — this; guṇa — of the modes of
material nature; sampravāhaḥ — the great flux; na vidyate — is not
present; te — within You; agrahaṇa — ignorance; anubandhaḥ — which
is due to.
SB 10.27.5 How, then, could there exist in
kuto nu tad-dhetava īśa tat-kṛtā You the symptoms of an
lobhādayo ye ’budha-linga-bhāvāḥ ignorant person — such as
tathāpi daṇḍaṁ bhagavān bibharti greed, lust, anger and envy —
dharmasya guptyai khala-nigrahāya which are produced by one’s
previous involvement in material
kutaḥ — how; nu — certainly; tat — of that (existence of the material existence and which cause one
body); hetavaḥ — the causes; īśa — O Lord; tat-kṛtāḥ — produced by to become further entangled in
one’s connection with the material body; lobha-ādayaḥ — greed and so material existence? And yet as
forth; ye — which; abudha — of an ignorant person; linga-bhāvāḥ — the Supreme Lord You impose
symptoms; tathā api — nevertheless; daṇḍam — punishment; bhagavān punishment to protect religious
— the Supreme Personality of Godhead; bibharti — wields; dharmasya — principles and curb down the
of the principles of religion; guptyai — for the protection; khala — of wicked.
wicked persons; nigrahāya — for the chastisement.
SB 10.27.6 You are the father and spiritual
pitā gurus tvaṁ jagatām adhīśo master of this entire universe,
duratyayaḥ kāla upātta-daṇḍaḥ and also its supreme controller.
hitāya cecchā-tanubhiḥ samīhase You are insurmountable time,
mānaṁ vidhunvan jagad-īśa-māninām imposing punishment upon the
sinful for their own benefit.
pitā — the father; guruḥ — the spiritual master; tvam — You; jagatām — Indeed, in Your various
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of the entire universe; adhīśaḥ — the supreme controller; duratyayaḥ — incarnations, selected by Your
insurmountable; kālaḥ — time; upātta — wielding; daṇḍaḥ — punishment; own free will, You act decisively
hitāya — for the benefit; ca — and; icchā — assumed by Your own free to remove the false pride of
will; tanubhiḥ — by Your transcendental forms; samīhase — You those who presume themselves
endeavor; mānam — the false pride; vidhunvan — eradicating; jagat-īśa masters of this world.
— lords of the universe; māninām — of those who presume themselves
to be.
SB 10.27.7 Even fools like me, who proudly
ye mad-vidhājñā jagad-īśa-māninas think themselves universal
tvāṁ vīkṣya kāle ’bhayam āśu tan-madam lords, quickly give up their
hitvārya-mārgaṁ prabhajanty apasmayā conceit and directly take to the
īhā khalānām api te ’nuśāsanam path of the spiritually
progressive when they see You
ye — those who; mat-vidha — like me; ajñāḥ — foolish persons; jagat-īśa are fearless even in the face of
— as lords of the universe; māninaḥ — falsely identifying themselves; time. Thus You punish the
tvām — You; vīkṣya — seeing; kāle — at time (of fear); abhayam — mischievous only to instruct
fearless; āśu — quickly; tat — their; madam — false pride; hitvā — them.
abandoning; ārya — of devotees progressing in spiritual life; mārgam —
the path; prabhajanti — they take to fully; apa-smayāḥ — free of pride; īhā
— the activity; khalānām — of the wicked; api — indeed; te — by You;
anuśāsanam — the instruction.
SB 10.27.8 Engrossed in pride over my
sa tvaṁ mamaiśvarya-mada-plutasya ruling power, ignorant of Your
kṛtāgasas te ’viduṣaḥ prabhāvam majesty, I offended You. O
kṣantuṁ prabho ’thārhasi mūḍha-cetaso Lord, may You forgive me. My
maivaṁ punar bhūn matir īśa me ’satī intelligence was bewildered, but
let my consciousness never
saḥ — He; tvam — Yourself; mama — of me; aiśvarya — of rulership; again be so impure.
mada — in the intoxication; plutasya — who is submerged; kṛta — having
committed; āgasaḥ — sinful offense; te — Your; aviduṣaḥ — not knowing;
prabhāvam — the transcendental influence; kṣantum — to forgive; prabho
— O master; atha — therefore; arhasi — You should; mūḍha — foolish;
cetasaḥ — whose intelligence; mā — never; evam — thus; punaḥ —
again; bhūt — may it be; matiḥ — consciousness; īśa — O Lord; me —
my; asatī — impure.
SB 10.27.9 You descend into this world, O
tavāvatāro ’yam adhokṣajeha transcendent Lord, to destroy
bhuvo bharāṇām uru-bhāra-janmanām the warlords who burden the
camū-patīnām abhavāya deva earth and create many terrible
bhavāya yuṣmac-caraṇānuvartinām disturbances. O Lord, you
simultaneously act for the
tava — Your; avatāraḥ — descent; ayam — this; adhokṣaja — O welfare of those who faithfully
transcendental Lord; iha — into this world; bhuvaḥ — of the earth; serve Your lotus feet.
bharāṇām — who constitute a great burden; uru-bhāra — to many
disturbances; janmanām — who have given rise; camū-patīnām — of
military leaders; abhavāya — for the destruction; deva — O Supreme
Personality of Godhead; bhavāya — for the auspicious benefit; yuṣmat —
Your; caraṇa — lotus feet; anuvartinām — of those who serve.
SB 10.27.10 Obeisances unto You, the
namas tubhyaṁ bhagavate Supreme Personality of
puruṣāya mahātmane Godhead, the great Soul, who
vāsudevāya kṛṣṇāya are all-pervading and who
sātvatāṁ pataye namaḥ reside in the hearts of all. My
obeisances unto You, Kṛṣṇa,
namaḥ — obeisances; tubhyam — unto You; bhagavate — the Supreme the chief of the Yadu dynasty.
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Personality of Godhead; puruṣāya — the Lord dwelling within the hearts
of all; mahā-ātmane — the great Soul; vāsudevāya — to Him who dwells
everywhere; kṛṣṇāya — Śrī Kṛṣṇa; sātvatām — of the Yadu dynasty;
pataye — to the master; namaḥ — obeisances.
SB 10.27.11 Unto Him who assumes
svacchandopātta-dehāya transcendental bodies
viśuddha-jñāna-mūrtaye according to the desires of His
sarvasmai sarva-bījāya devotees, unto Him whose form
sarva-bhūtātmane namaḥ is itself pure consciousness,
unto Him who is everything,
sva — of His own (devotees); chanda — according to the desire; upātta who is the seed of everything
— who assumes; dehāya — His transcendental bodies; viśuddha — and who is the Soul of all
perfectly pure; jñāna — knowledge; mūrtaye — whose form; sarvasmai — creatures, I offer my
to Him who is everything; sarva-bījāya — who is the seed of all; sarva- obeisances.
bhūta — of all created beings; ātmane — who is the indwelling Soul;
namaḥ — obeisances.
SB 10.27.12 My dear Lord, when my
mayedaṁ bhagavan goṣṭha- sacrifice was disrupted I
nāśāyāsāra-vāyubhiḥ became fiercely angry because
ceṣṭitaṁ vihate yajñe of false pride. Thus I tried to
māninā tīvra-manyunā destroy Your cowherd
community with severe rain and
mayā — by me; idam — this; bhagavan — O Lord; goṣṭha — of Your wind.
cowherd community; nāśāya — for the destruction; āsāra — by hard rain;
vāyubhiḥ — and wind; ceṣṭitam — enacted; vihate — when it was
disrupted; yajñe — my sacrifice; māninā — (by me) who was falsely
proud; tīvra — fierce; manyunā — whose anger.
SB 10.27.13 O Lord, You have shown mercy
tvayeśānugṛhīto ’smi to me by shattering my false
dhvasta-stambho vṛthodyamaḥ pride and defeating my attempt
īśvaraṁ gurum ātmānaṁ [to punish Vṛndāvana]. To You,
tvām ahaṁ śaraṇaṁ gataḥ the Supreme Lord, spiritual
master and Supreme Soul, I
tvayā — by You; īśa — O Lord; anugṛhītaḥ — shown mercy; asmi — I am; have now come for shelter.
dhvasta — shattered; stambhaḥ — my false pride; vṛthā — fruitless;
udyamaḥ — my attempt; īśvaram — the Supreme Lord; gurum — the
spiritual master; ātmānam — the true Self; tvām — to You; aham — I;
śaraṇam — for shelter; gataḥ — have come.

Pranaya Geet SB 10.29.31-41

SB 10.29.31 The beautiful gopīs said: O all-
śrī-gopya ūcuḥ powerful one, You should not
maivaṁ vibho ’rhati bhavān gadituṁ nṛ-śaṁsaṁ speak in this cruel way. Do not
santyajya sarva-viṣayāṁs tava pāda-mūlam reject us, who have renounced
bhaktā bhajasva duravagraha mā tyajāsmān all material enjoyment to render
devo yathādi-puruṣo bhajate mumukṣūn devotional service to Your lotus
feet. Reciprocate with us, O
śrī-gopyaḥ ūcuḥ — the beautiful gopīs said; mā — not; evam — in this stubborn one, just as the
way; vibho — O all-powerful one; arhati — should; bhavān — Your good primeval Lord, Śrī Nārāyaṇa,
self; gaditum — speak; nṛ-śaṁsam — cruelly; santyajya — renouncing reciprocates with His devotees in
completely; sarva — all; viṣayān — varieties of sense gratification; tava their endeavors for liberation.
— Your; pāda-mūlam — feet; bhaktāḥ — worshiping; bhajasva — please
reciprocate with; duravagraha — O stubborn one; mā tyaja — do not
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reject; asmān — us; devāḥ — the Supreme Personality of Godhead;
yathā — just as; ādi-puruṣaḥ — the primeval Lord, Nārāyaṇa; bhajate —
reciprocates; mumukṣūn — with those who desire liberation.
SB 10.29.32 Our dear Kṛṣṇa, as an expert in
yat paty-apatya-suhṛdām anuvṛttir aṅga religion You have advised us
strīṇāṁ sva-dharma iti dharma-vidā tvayoktam that the proper religious duty for
astv evam etad upadeśa-pade tvayīśe women is to faithfully serve their
preṣṭho bhavāṁs tanu-bhṛtāṁ kila bandhur ātmā husbands, children and other
relatives. We agree that this
yat — which; pati — of husbands; apatya — children; suhṛdām — and principle is valid, but actually this
well-wishing relatives and friends; anuvṛttiḥ — the following; aṅga — our service should be rendered to
dear Kṛṣṇa; strīṇām — of women; sva-dharmaḥ — the proper religious You. After all, O Lord, You are
duty; iti — thus; dharma-vidā — by the knower of religion; tvayā — You; the dearmost friend of all
uktam — spoken; astu — let it be; evam — like that; etat — this; upadeśa embodied souls. You are their
— of this instruction; pade — to the real object; tvayi — You; īśe — O most intimate relative and
Lord; preṣṭhaḥ — the dearmost; bhavān — You; tanu-bhṛtām — for all indeed their very Self.
embodied living beings; kila — certainly; bandhuḥ — the close relative;
ātmā — the very Self.
SB 10.29.33 Expert transcendentalists always
kurvanti hi tvayi ratiṁ kuśalāḥ sva ātman direct their affection toward You
nitya-priye pati-sutādibhir ārti-daiḥ kim because they recognize You as
tan naḥ prasīda parameśvara mā sma chindyā their true Self and eternal
āśāṁ dhṛtāṁ tvayi cirād aravinda-netra beloved. What use do we have
for these husbands, children and
kurvanti — they show; hi — indeed; tvayi — for You; ratim — attraction; relatives of ours, who simply
kuśalāḥ — expert persons; sve — for their own; ātman — Self; nitya — give us trouble? Therefore, O
eternally; priye — who is dear; pati — with our husbands; suta — supreme controller, grant us
children; ādibhiḥ — and other relations; ārti-daiḥ — who only give Your mercy. O lotus-eyed one,
trouble; kim — what; tat — therefore; naḥ — to us; prasīda — be please do not cut down our long-
merciful; parama-īśvara — O supreme controller; mā sma chindyāḥ — cherished hope to have Your
please do not cut down; āśām — our hopes; dhṛtām — sustained; tvayi association.
— for You; cirāt — for a long time; aravinda-netra — O lotus-eyed one.
SB 10.29.34 Until today our minds were
cittaṁ sukhena bhavatāpahṛtaṁ gṛheṣu absorbed in household affairs,
yan nirviśaty uta karāv api gṛhya-kṛtye but You easily stole both our
pādau padaṁ na calatas tava pāda-mūlād minds and our hands away from
yāmaḥ kathaṁ vrajam atho karavāma kiṁ vā our housework. Now our feet
won’t move one step from Your
cittam — our minds; sukhena — easily; bhavatā — by You; apahṛtam — lotus feet. How can we go back
were stolen; gṛheṣu — in our households; yat — which; nirviśati — were to Vraja? What would we do
absorbed; uta — moreover; karau — our hands; api — as well; gṛhya- there?
kṛtye — in household work; pādau — our feet; padam — one step; na
calataḥ — are not moving; tava — Your; pāda-mūlāt — away from the
feet; yāmaḥ — we shall go; katham — how; vrajam — back to Vraja; atha
u — and then; karavāma — we shall do; kim — what; vā — furthermore.
SB 10.29.35 Dear Kṛṣṇa, please pour the
siñcāṅga nas tvad-adharāmṛta-pūrakeṇa nectar of Your lips upon the fire
hāsāvaloka-kala-gīta-ja-hṛc-chayāgnim within our hearts — a fire You
no ced vayaṁ virahajāgny-upayukta-dehā ignited with Your smiling glances
dhyānena yāma padayoḥ padavīṁ sakhe te and the sweet song of Your flute.
If You do not, we will consign our
siñca — please pour; aṅga — our dear Kṛṣṇa; naḥ — our; tvat — Your; bodies to the fire of separation
adhara — of the lips; amṛta — of the nectar; pūrakeṇa — with the flood; from You, O friend, and thus like
hāsa — smiling; avaloka — by Your glances; kala — melodious; gīta — yogīs attain to the abode of Your
and the song (of Your flute); ja — generated; hṛt-śaya — situated within lotus feet by meditation.
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our hearts; agnim — the fire; na u cet — if not; vayam — we; viraha —
from separation; ja — born; agni — within the fire; upayukta — placing;
dehāḥ — our bodies; dhyānena — by meditation; yāma — we shall go;
padayoḥ — of the feet; padavīm — to the place; sakhe — O friend; te —
Your.
SB 10.29.36 O lotus-eyed one, the goddess
yarhy ambujākṣa tava pāda-talaṁ ramāyā of fortune considers it a festive
datta-kṣaṇaṁ kvacid araṇya-jana-priyasya occasion whenever she touches
asprākṣma tat-prabhṛti nānya-samakṣam añjaḥ the soles of Your lotus feet. You
sthātuṁs tvayābhiramitā bata pārayāmaḥ are very dear to the residents of
the forest, and therefore we will
yarhi — when; ambuja — like lotuses; akṣa — O You whose eyes; tava also touch those lotus feet. From
— Your; pāda — of the feet; talam — at the base; ramāyāḥ — for the that time on we will be unable
goddess of fortune, Śrīmatī Lakṣmīdevī; datta — affording; kṣaṇam — a even to stand in the presence of
festival; kvacit — sometimes; araṇya — who dwell in the forest; jana — any other man, for we will have
the people; priyasya — who hold dear; asprākṣma — we shall touch; tat- been fully satisfied by You.
prabhṛti — from that moment forward; na — never; anya — of any other
man; samakṣam — in the presence; añjaḥ — directly; sthātum — to
stand; tvayā — by You; abhiramitāḥ — filled with joy; bata — certainly;
pārayāmaḥ — will we be able.
SB 10.29.37 Goddess Lakṣmī, whose glance
śrīr yat padāmbuja-rajaś cakame tulasyā is sought after by the demigods
labdhvāpi vakṣasi padaṁ kila bhṛtya-juṣṭam with great endeavor, has
yasyāḥ sva-vīkṣaṇa utānya-sura-prayāsas achieved the unique position of
tadvad vayaṁ ca tava pāda-rajaḥ prapannāḥ always remaining on the chest of
her Lord, Nārāyaṇa. Still, she
śrīḥ — the goddess of fortune, wife of Lord Nārāyaṇa; yat — as; pada- desires the dust of His lotus feet,
ambuja — of the lotus feet; rajaḥ — the dust; cakame — desired; tulasyā even though she has to share
— together with Tulasī-devī; labdhvā — having obtained; api — even; that dust with Tulasī-devī and
vakṣasi — upon His chest; padam — her position; kila — indeed; bhṛtya indeed with the Lord’s many
— by servants; juṣṭam — served; yasyāḥ — whose (Lakṣmī’s); sva — other servants. Similarly, we
upon themselves; vīkṣaṇe — for the sake of the glance; uta — on the have approached the dust of
other hand; anya — of the other; sura — demigods; prayāsaḥ — the Your lotus feet for shelter.
endeavor; tadvat — in the same way; vayam — we; ca — also; tava —
Your; pāda — of the feet; rajaḥ — the dust; prapannāḥ — have
approached for shelter.
SB 10.29.38 Therefore, O vanquisher of all
tan naḥ prasīda vṛjinārdana te ’nghri-mūlaṁ distress, please show us mercy.
prāptā visṛjya vasatīs tvad-upāsanāśāḥ To approach Your lotus feet we
tvat-sundara-smita-nirīkṣaṇa-tīvra-kāma abandoned our families and
taptātmanāṁ puruṣa-bhūṣaṇa dehi dāsyam homes, and we have no desire
other than to serve You. Our
tat — therefore; naḥ — to us; prasīda — please show Your mercy; vṛjina hearts are burning with intense
— of all distress; ardana — O vanquisher; te — Your; aṅghri-mūlam — desires generated by Your
feet; prāptāḥ — we have approached; visṛjya — renouncing; vasatīḥ — beautiful smiling glances. O
our homes; tvat-upāsanā — the worship of You; āśāḥ — hoping for; tvat jewel among men, please make
— Your; sundara — beautiful; smita — smiling; nirīkṣaṇa — because of us Your maidservants.
the glances; tīvra — intense; kāma — by the lust; tapta — burned;
ātmanām — whose hearts; puruṣa — of all men; bhūṣaṇa — O
ornament; dehi — please grant; dāsyam — servitude.
SB 10.29.39 Seeing Your face encircled by
vīkṣyālakāvṛta-mukhaṁ tava kuṇdala-śrī curling locks of hair, Your
gaṇḍa-sthalādhara-sudhaṁ hasitāvalokam cheeks beautified by earrings,
dattābhayaṁ ca bhuja-daṇḍa-yugaṁ vilokya Your lips full of nectar, and Your
vakṣaḥ śriyaika-ramaṇaṁ ca bhavāma dāsyaḥ smiling glance, and also seeing
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 Your two imposing arms, which
vīkṣya — seeing; alaka — by Your hair; āvṛta — covered; mukham — take away our fear, and Your
face; tava — Your; kuṇḍala — of Your earrings; śrī — with the beauty; chest, which is the only source
gaṇḍa-sthala — having the cheeks; adhara — of Your lips; sudham — of pleasure for the goddess of
and the nectar; hasita — smiling; avalokam — with glances; datta — fortune, we must become Your
bestowing; abhayam — fearlessness; ca — and; bhuja-daṇḍa — of Your maidservants.
mighty arms; yugam — the pair; vilokya — glancing upon; vakṣaḥ —
Your chest; śrī — of the goddess of fortune; eka — the only; ramaṇam —
source of pleasure; ca — and; bhavāma — we must become; dāsyaḥ —
Your maidservants.
SB 10.29.40 Dear Kṛṣṇa, what woman in all
kā stry aṅga te kala-padāyata-veṇu-gīta- the three worlds wouldn’t deviate
sammohitārya-caritān na calet tri-lokyām from religious behavior when
trailokya-saubhagam idaṁ ca nirīkṣya rūpaṁ bewildered by the sweet, drawn-
yad go-dvija-druma-mṛgāḥ pulakāny abibhran out melody of Your flute? Your
beauty makes all three worlds
kā — which; strī — woman; aṅga — dear Kṛṣṇa; te — Your; kala — auspicious. Indeed, even the
sweet-sounding; pada — having stanzas; āyata — drawn-out; veṇu — of cows, birds, trees and deer
Your flute; gīta — by the song; sammohitā — completely bewildered; manifest the ecstatic symptom of
ārya — of civilized people; caritāt — from the proper behavior; na calet bodily hair standing on end when
— does not deviate; tri-lokyām — within the three worlds; trai-lokya — of they see Your beautiful form.
all the three worlds; saubhagam — the cause of auspiciousness; idam —
this; ca — and; nirīkṣya — seeing; rūpam — the personal beauty; yat —
because of which; go — the cows; dvija — birds; druma — trees; mṛgāḥ
— and deer; pulakāni — bodily hair standing on end; abibhran — they
bore.
SB 10.29.41 Clearly You have taken birth in
vyaktaṁ bhavān vraja-bhayārti-haro ’bhijāto this world to relieve the fear and
devo yathādi-puruṣaḥ sura-loka-goptā distress of the people of Vraja,
tan no nidhehi kara-paṅkajam ārta-bandho just as the Supreme Personality
tapta-staneṣu ca śiraḥsu ca kiṅkarīṇām of Godhead, the primeval Lord,
protects the domain of the
vyaktam — obviously; bhavān — You; vraja — of the people of Vraja; demigods. Therefore, O friend of
bhaya — of the fear; ārti — and distress; haraḥ — as the remover; the distressed, kindly place Your
abhijātaḥ — have taken birth; devaḥ — the Supreme Personality of lotus hand on Your
Godhead; yathā — just as; ādi-puruṣaḥ — the primeval Lord; sura-loka maidservants’ heads and
— of the planets of the demigods; goptā — the protector; tat — therefore; burning breasts.
naḥ — of us; nidhehi — kindly place; kara — Your hand; paṅkajam —
lotuslike; ārta — of the distressed; bandho — O friend; tapta — burning;
staneṣu — on the breasts; ca — and; śiraḥsu — on the heads; ca —
also; kiṅkarīṇām — of Your maidservants.

Gopi Geet SB 10.31.1-19

SB 10.31.1 The gopīs said: O beloved, Your
gopya ūcuḥ birth in the land of Vraja has
jayati te ’dhikaṁ janmanā vrajaḥ made it exceedingly glorious,
śrayata indirā śaśvad atra hi and thus Indirā, the goddess of
dayita dṛśyatāṁ dikṣu tāvakās fortune, always resides here. It is
tvayi dhṛtāsavas tvāṁ vicinvate only for Your sake that we, Your
devoted servants, maintain our
gopyaḥ ūcuḥ — the gopīs said; jayati — is glorious; te — Your; adhikam lives. We have been searching
— exceedingly; janmanā — by the birth; vrajaḥ — the land of Vraja; everywhere for You, so please
śrayate — is residing; indirā — Lakṣmī, the goddess of fortune; śaśvat — show Yourself to us.
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perpetually; atra — here; hi — indeed; dayita — O beloved; dṛśyatām —
may (You) be seen; dikṣu — in all directions; tāvakāḥ — Your
(devotees); tvayi — for Your sake; dhṛta — sustained; asavaḥ — their life
airs; tvām — for You; vicinvate — they are searching.
SB 10.31.2 O Lord of love, in beauty Your
śarad-udāśaye sādhu-jāta-sat- glance excels the whorl of the
sarasijodara-śrī-muṣā dṛśā finest, most perfectly formed
surata-nātha te ’śulka-dāsikā lotus within the autumn pond. O
vara-da nighnato neha kiṁ vadhaḥ bestower of benedictions, You
are killing the maidservants who
śarat — of the autumn season; uda-āśaye — in the reservoir of water; have given themselves to You
sādhu — excellently; jāta — grown; sat — fine; sarasi-ja — of the lotus freely, without any price. Isn’t
flowers; udara — in the middle; śrī — the beauty; muṣā — which excels; this murder?
dṛśā — with Your glance; surata-nātha — O Lord of love; te — Your;
aśulka — acquired without payment; dāsikāḥ — maidservants; vara-da
— O giver of benedictions; nighnataḥ — for You who are killing; na —
not; iha — in this world; kim — why; vadhaḥ — murder.
SB 10.31.3 O greatest of personalities, You
viṣa-jalāpyayād vyāla-rākṣasād have repeatedly saved us from
varṣa-mārutād vaidyutānalāt all kinds of danger — from
vṛṣa-mayātmajād viśvato bhayād poisoned water, from the terrible
ṛṣabha te vayaṁ rakṣitā muhuḥ man-eater Agha, from the great
rains, from the wind demon, from
viṣa — poisonous; jala — by the water (of the Yamunā, contaminated by the fiery thunderbolt of Indra,
Kāliya); apyayāt — from destruction; vyāla — fearsome; rākṣasāt — from from the bull demon and from
the demon (Agha); varṣa — from rain (sent by Indra); mārutāt — and the the son of Maya Dānava.
wind-storm (created by Tṛṇāvarta); vaidyuta-analāt — from the
thunderbolt (of Indra); vṛṣa — from the bull, Ariṣṭāsura; maya-ātmajāt —
from the son of Maya (Vyomāsura); viśvataḥ — from all; bhayāt — fear;
ṛṣabha — O greatest of personalities; te — by You; vayam — we;
rakṣitāḥ — have been protected; muhuḥ — repeatedly.
SB 10.31.4 You are not actually the son of
na khalu gopīkā-nandano bhavān the gopī Yaśodā, O friend, but
akhila-dehinām antarātma-dṛk rather the indwelling witness in
vikhanasārthito viśva-guptaye the hearts of all embodied souls.
sakha udeyivān sātvatāṁ kule Because Lord Brahmā prayed
for You to come and protect the
na — not; khalu — indeed; gopikā — of the gopī, Yaśodā; nandanaḥ — universe, You have now
the son; bhavān — Your good self; akhila — of all; dehinām — embodied appeared in the Sātvata dynasty.
living entities; antaḥ-ātma — of the inner consciousness; dṛk — the seer;
vikhanasā — by Lord Brahmā; arthitaḥ — prayed for; viśva — of the
universe; guptaye — for the protection; sakhe — O friend; udeyivān —
You arose; sātvatām — of the Sātvatas; kule — in the dynasty.
SB 10.31.5 O best of the Vṛṣṇis, Your
viracitābhayaṁ vṛṣṇi-dhūrya te lotuslike hand, which holds the
caraṇam īyuṣāṁ saṁsṛter bhayāt hand of the goddess of fortune,
kara-saroruhaṁ kānta kāma-daṁ grants fearlessness to those who
śirasi dhehi naḥ śrī-kara-graham approach Your feet out of fear of
material existence. O lover,
viracita — created; abhayam — fearlessness; vṛṣṇi — of the Vṛṣṇi please place that wish-fulfilling
dynasty; dhūrya — O best; te — Your; caraṇam — feet; īyuṣām — of lotus hand on our heads.
those who approach; saṁsṛteḥ — of material existence; bhayāt — out of
fear; kara — Your hand; saraḥ-ruham — like a lotus flower; kānta — O
lover; kāma — desires; dam — fulfilling; śirasi — on the heads; dhehi —
please place; naḥ — of us; śrī — of the goddess of fortune, Lakṣmīdevī;
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kara — the hand; graham — taking.
SB 10.31.6 O You who destroy the suffering
vraja-janārti-han vīra yoṣitāṁ of Vraja’s people, O hero of all
nija-jana-smaya-dhvaṁsana-smita women, Your smile shatters the
bhaja sakhe bhavat-kiṅkarīḥ sma no false pride of Your devotees.
jalaruhānanaṁ cāru darśaya Please, dear friend, accept us as
Your maidservants and show us
vraja-jana — of the people of Vraja; ārti — of the suffering; han — O Your beautiful lotus face.
destroyer; vīra — O hero; yoṣitām — of women; nija — Your own; jana —
of the people; smaya — the pride; dhvaṁsana — destroying; smita —
whose smile; bhaja — please accept; sakhe — O friend; bhavat — Your;
kiṅkarīḥ — maidservants; sma — indeed; naḥ — us; jala-ruha — lotus;
ānanam — Your face; cāru — beautiful; darśaya — please show.

SB 10.31.7 Your lotus feet destroy the past

praṇata-dehināṁ pāpa-karṣaṇaṁ sins of all embodied souls who
tṛṇa-carānugaṁ śrī-niketanam surrender to them. Those feet
phaṇi-phaṇārpitaṁ te padāmbujaṁ follow after the cows in the
kṛṇu kuceṣu naḥ kṛndhi hṛc-chayam pastures and are the eternal
abode of the goddess of fortune.
praṇata — who are surrendered to You; dehinām — of the embodied Since You once put those feet
living beings; pāpa — the sins; karṣaṇam — which remove; tṛṇa — on the hoods of the great
grass; cara — who graze (the cows); anugam — following; śrī — of the serpent Kāliya, please place
goddess of fortune; niketanam — the abode; phaṇi — of the serpent them upon our breasts and tear
(Kāliya); phaṇā — on the hoods; arpitam — placed; te — Your; pada- away the lust in our hearts.
ambujam — lotus feet; kṛṇu — please put; kuceṣu — on the breasts; naḥ
— our; kṛndhi — cut away; hṛt-śayam — the lust in our hearts.

SB 10.31.8 O lotus-eyed one, Your sweet

madhurayā girā valgu-vākyayā voice and charming words,
budha-manojñayā puṣkarekṣaṇa which attract the minds of the
vidhi-karīr imā vīra muhyatīr intelligent, are bewildering us
adhara-sīdhunāpyāyayasva naḥ more and more. Our dear hero,
please revive Your maidservants
madhurayā — sweet; girā — by Your voice; valgu — charming; vākyayā with the nectar of Your lips.
— by Your words; budha — to the intelligent; mano-jñayā — attractive;
puṣkara — lotus; īkṣaṇa — You whose eyes; vidhi-karīḥ — maidservants;
imāḥ — these; vīra — O hero; muhyatīḥ — becoming bewildered; adhara
— of Your lips; sīdhunā — with the nectar; āpyāyayasva — please
restore to life; naḥ — us.

SB 10.31.9 The nectar of Your words and

tava kathāmṛtaṁ tapta-jīvanaṁ the descriptions of Your activities
kavibhir īḍitaṁ kalmaṣāpaham are the life and soul of those
śravaṇa-maṅgalaṁ śrīmad ātataṁ suffering in this material world.
bhuvi gṛṇanti ye bhūri-dā janāḥ These narrations, transmitted by
learned sages, eradicate one’s
tava — Your; kathā-amṛtam — the nectar of words; tapta-jīvanam — life sinful reactions and bestow good
for those aggrieved in the material world; kavibhiḥ — by great thinkers; fortune upon whoever hears
īḍitam — described; kalmaṣa-apaham — that which drives away sinful them. These narrations are
reactions; śravaṇa-maṅgalam — giving spiritual benefit when heard; broadcast all over the world and
śṛīmat — filled with spiritual power; ātatam — broadcast all over the are filled with spiritual power.
world; bhuvi — in the material world; gṛṇanti — chant and spread; ye — Certainly those who spread the
those who; bhūri-dāḥ — most beneficent; janāḥ — persons. message of Godhead are most
munificent.
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SB 10.31.10 Your smiles, Your sweet, loving
prahasitaṁ priya-prema-vīkṣaṇaṁ glances, the intimate pastimes
viharaṇaṁ ca te dhyāna-maṅgalam and confidential talks we
rahasi saṁvido yā hṛdi spṛśaḥ enjoyed with You — all these are
kuhaka no manaḥ kṣobhayanti hi auspicious to meditate upon,
and they touch our hearts. But at
prahasitam — the smiling; priya — affectionate; prema — with love; the same time, O deceiver, they
vīkṣaṇam — glances; viharaṇam — intimate pastimes; ca — and; te — very much agitate our minds.
Your; dhyāna — by meditation; maṅgalam — auspicious; rahasi — in
solitary places; saṁvidaḥ — conversations; yāḥ — which; hṛdi — the
heart; spṛśaḥ — touching; kuhaka — O cheater; naḥ — our; manaḥ —
minds; kṣobhayanti — agitate; hi — indeed.
SB 10.31.11 Dear master, dear lover, when
calasi yad vrajāc cārayan paśūn You leave the cowherd village to
nalina-sundaraṁ nātha te padam herd the cows, our minds are
śila-tṛṇāṅkuraiḥ sīdatīti naḥ disturbed with the thought that
kalilatāṁ manaḥ kānta gacchati Your feet, more beautiful than a
lotus, will be pricked by the
calasi — You go; yat — when; vrajāt — from the cowherd village; spiked husks of grain and the
cārayan — herding; paśūn — the animals; nalina — than a lotus flower; rough grass and plants.
sundaram — more beautiful; nātha — O master; te — Your; padam —
feet; śila — by sharp edges of grain; tṛṇa — grass; aṅkuraiḥ — and
sprouting plants; sīdati — are experiencing pain; iti — thus thinking; naḥ
— us; kalilatām — discomfort; manaḥ — our minds; kānta — O lover;
gacchati — feel.
SB 10.31.12 At the end of the day You
dina-parikṣaye nīla-kuntalair repeatedly show us Your lotus
vanaruhānanaṁ bibhrad āvṛtam face, covered with dark blue
ghana-rajasvalaṁ darśayan muhur locks of hair and thickly
manasi naḥ smaraṁ vīra yacchasi powdered with dust. Thus, O
hero, You arouse lusty desires in
dina — of the day; parikṣaye — at the finish; nīla — dark blue; kuntalaiḥ our minds.
— with locks of hair; vana-ruha — lotus; ānanam — face; bibhrat —
exhibiting; āvṛtam — covered; ghana — thick; rajaḥ-valam — smeared
with dust; darśayan — showing; muhuḥ — repeatedly; manasi — in the
minds; naḥ — our; smaram — Cupid; vīra — O hero; yacchasi — You
are placing.
SB 10.31.13 Your lotus feet, which are
praṇata-kāma-daṁ padmajārcitaṁ worshiped by Lord Brahmā, fulfill
dharaṇi-maṇḍanaṁ dhyeyam āpadi the desires of all who bow down
caraṇa-paṅkajaṁ śantamaṁ ca te to them. They are the ornament
ramaṇa naḥ staneṣv arpayādhi-han of the earth, they give the
highest satisfaction, and in times
praṇata — of those who bow down; kāma — the desires; dam — of danger they are the
fulfilling; padma-ja — by Lord Brahmā; arcitam — worshiped; dharaṇi — appropriate object of meditation.
of the earth; maṇḍanam — the ornament; dhyeyam — the proper object O lover, O destroyer of anxiety,
of meditation; āpadi — in time of distress; caraṇa-paṅkajam — the lotus please put those lotus feet upon
feet; śam-tamam — giving the highest satisfaction; ca — and; te — Your; our breasts.
ramaṇa — O lover; naḥ — our; staneṣu — on the breasts; arpaya —
please place; adhi-han — O destroyer of mental distress.
SB 10.31.14 O hero, kindly distribute to us the
surata-vardhanaṁ śoka-nāśanaṁ nectar of Your lips, which
svarita-veṇunā suṣṭhu cumbitam enhances conjugal pleasure and
itara-rāga-vismāraṇaṁ nṛṇāṁ vanquishes grief. That nectar is
vitara vīra nas te ’dharāmṛtam thoroughly relished by Your
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 vibrating flute and makes people
surata — conjugal happiness; vardhanam — which increases; śoka — forget any other attachment.
grief; nāśanam — which destroys; svarita — vibrated; veṇunā — by Your
flute; suṣṭhu — abundantly; cumbitam — kissed; itara — other; rāga —
attachments; vismāraṇam — causing to forget; nṛṇām — men; vitara —
please spread; vīra — O hero; naḥ — upon us; te — Your; adhara — of
the lips; amṛtam — the nectar.
SB 10.31.15 When You go off to the forest
aṭati yad bhavān ahni kānanaṁ during the day, a tiny fraction of
truṭi yugāyate tvām apaśyatām a second becomes like a
kuṭila-kuntalaṁ śrī-mukhaṁ ca te millennium for us because we
jaḍa udīkṣatāṁ pakṣma-kṛd dṛśām cannot see You. And even when
we can eagerly look upon Your
aṭati — travel; yat — when; bhavān — You; ahni — during the daytime; beautiful face, so lovely with its
kānanam — to the forest; truṭi — about 1/1700 of a second; yugāyate — adornment of curly locks, our
becomes like an entire millennium; tvām — You; apaśyatām — for those pleasure is hindered by our
who do not see; kuṭila — curling; kuntalam — with locks of hair; śrī — eyelids, which were fashioned by
beautiful; mukham — face; ca — and; te — Your; jaḍaḥ — foolish; the foolish creator.
udīkṣatām — for those who are eagerly looking; pakṣma — of lids; kṛt —
the creator; dṛśām — of the eyes.
SB 10.31.16 Dear Acyuta, You know very well
pati-sutānvaya-bhrātṛ-bāndhavān why we have come here. Who
ativilaṅghya te ’nty acyutāgatāḥ but a cheater like You would
gati-vidas tavodgīta-mohitāḥ abandon young women who
kitava yoṣitaḥ kas tyajen niśi come to see Him in the middle of
the night, enchanted by the loud
pati — husbands; suta — children; anvaya — ancestors; bhrātṛ — song of His flute? Just to see
brothers; bāndhavān — and other relatives; ativilaṅghya — completely You, we have completely
neglecting; te — Your; anti — into the presence; acyuta — O infallible rejected our husbands, children,
one; āgatāḥ — having come; gati — of our movements; vidaḥ — who ancestors, brothers and other
understand the purpose; tava — Your; udgīta — by the loud song (of the relatives.
flute); mohitāḥ — bewildered; kitava — O cheater; yoṣitaḥ — women;
kaḥ — who; tyajet — would abandon; niśi — in the night.
SB 10.31.17 Our minds are repeatedly
rahasi saṁvidaṁ hṛc-chayodayaṁ bewildered as we think of the
prahasitānanaṁ prema-vīkṣaṇam intimate conversations we had
bṛhad-uraḥ śriyo vīkṣya dhāma te with You in secret, feel the rise
muhur ati-spṛhā muhyate manaḥ of lust in our hearts and
remember Your smiling face,
rahasi — in private; saṁvidam — confidential discussions; hṛt-śaya — of Your loving glances and Your
lust in the heart; udayam — the rise; prahasita — smiling; ānanam — broad chest, the resting place of
face; prema — loving; vīkṣaṇam — glances; bṛhat — broad; uraḥ — the goddess of fortune. Thus we
chest; śriyaḥ — of the goddess of fortune; vīkṣya — seeing; dhāma — experience the most severe
the abode; te — Your; muhuḥ — repeatedly; ati — excessive; spṛhā — hankering for You.
hankering; muhyate — bewilders; manaḥ — the mind.
SB 10.31.18 O beloved, Your all-auspicious
vraja-vanaukasāṁ vyaktir aṅga te appearance vanquishes the
vṛjina-hantry alaṁ viśva-maṅgalam distress of those living in Vraja’s
tyaja manāk ca nas tvat-spṛhātmanāṁ forests. Our minds long for Your
sva-jana-hṛd-rujāṁ yan niṣūdanam association. Please give to us
just a bit of that medicine, which
vraja-vana — in the forests of Vraja; okasām — for those who dwell; counteracts the disease in Your
vyaktiḥ — the appearance; aṅga — dear one; te — Your; vṛjina — of devotees’ hearts.
distress; hantrī — the agent of destruction; alam — extremely so; viśva-
maṅgalam — all-auspicious; tyaja — please release; manāk — a little; ca
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— and; naḥ — to us; tvat — for You; spṛhā — with hankering; ātmanām
— whose minds are filled; sva — Your own; jana — devotees; hṛt — in
the hearts; rujām — of the disease; yat — which is; niṣūdanam — that
which counteracts.
SB 10.31.19 O dearly beloved! Your lotus feet
yat te sujāta-caraṇāmburuhaṁ staneṣu are so soft that we place them
bhītāḥ śanaiḥ priya dadhīmahi karkaśeṣu gently on our breasts, fearing
tenāṭavīm aṭasi tad vyathate na kiṁ svit that Your feet will be hurt. Our
kūrpādibhir bhramati dhīr bhavad-āyuṣāṁ naḥ life rests only in You. Our minds,
therefore, are filled with anxiety
yat — which; te — Your; su-jāta — very fine; caraṇa-ambu-ruham — that Your tender feet might be
lotus feet; staneṣu — on the breasts; bhītāḥ — being afraid; śanaiḥ — wounded by pebbles as You
gently; priya — O dear one; dadhīmahi — we place; karkaśeṣu — rough; roam about on the forest path.
tena — with them; aṭavīm — the forest; aṭasi — You roam; tat — they;
vyathate — are distressed; na — not; kim svit — we wonder; kūrpa-
ādibhiḥ — by small stones and so on; bhramati — flutters; dhīḥ — the
mind; bhavat-āyuṣām — of those of whom Your Lordship is the very life;
naḥ — of us.

Yugal Geet SB 10.35.2-25

SB 10.35.2-3 The gopīs said: When
śrī-gopya ūcuḥ Mukunda vibrates the flute He
vāma-bāhu-kṛta-vāma-kapolo has placed to His lips,
valgita-bhrur adharārpita-veṇum stopping its holes with His
komalāṅgulibhir āśrita-mārgaṁ tender fingers, He rests His
gopya īrayati yatra mukundaḥ left cheek on His left arm and
makes His eyebrows dance.
vyoma-yāna-vanitāḥ saha siddhair At that time the
vismitās tad upadhārya sa-lajjāḥ demigoddesses traveling in
kāma-mārgaṇa-samarpita-cittāḥ the sky with their husbands,
kaśmalaṁ yayur apasmṛta-nīvyaḥ the Siddhas, become amazed.
As those ladies listen, they are
śrī-gopyaḥ ūcuḥ — the gopīs said; vāma — left; bāhu — on His arm; kṛta — embarrassed to find their
putting; vāma — left; kapolaḥ — His cheek; valgita — moving; bhruḥ — His minds yielding to the pursuit of
eyebrows; adhara — upon His lips; arpita — placed; veṇum — His flute; lusty desires, and in their
komala — tender; aṅgulibhiḥ — with His fingers; āśrita-mārgam — its holes distress they are unaware that
stopped; gopyaḥ — O gopīs; īrayati — vibrates; yatra — where; mukundaḥ the belts of their garments are
— Lord Kṛṣṇa; vyoma — in the sky; yāna — traveling; vanitāḥ — the ladies; loosening.
saha — together with; siddhaiḥ — the Siddha demigods; vismitāḥ —
amazed; tat — to that; upadhārya — listening; sa — with; lajjāḥ —
embarrassment; kāma — of lust; mārgaṇa — to the pursuit; samarpita —
offered; cittāḥ — their minds; kaśmalam — distress; yayuḥ — they
experienced; apasmṛta — forgetting; nīvyaḥ — the belts of their dresses.
SB 10.35.4-5 O girls! This son of Nanda,
hanta citram abalāḥ śṛṇutedaṁ who gives joy to the
hāra-hāsa urasi sthira-vidyut distressed, bears steady
nanda-sūnur ayam ārta-janānāṁ lightning on His chest and has
narma-do yarhi kūjita-veṇuḥ a smile like a jeweled
necklace. Now please hear
vṛndaśo vraja-vṛṣā mṛga-gāvo something wonderful. When
veṇu-vādya-hṛta-cetasa ārāt He vibrates His flute, Vraja’s
danta-daṣṭa-kavalā dhṛta-karṇā bulls, deer and cows, standing
nidritā likhita-citram ivāsan in groups at a great distance,
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 are all captivated by the
hanta — ah; citram — wonder; abalāḥ — O girls; śṛṇuta — hear; idam — sound, and they stop chewing
this; hāra — (brilliant) like a necklace; hāsaḥ — whose smile; urasi — upon the food in their mouths and
the chest; sthira — motionless; vidyut — lightning; nanda-sūnuḥ — son of cock their ears. Stunned, they
Nanda Mahārāja; ayam — this; ārta — troubled; janānām — for persons; appear as if asleep, or like
narma — of joy; daḥ — the giver; yarhi — when; kūjita — has vibrated; figures in a painting.
veṇuḥ — His flute; vrṇdaśaḥ — in groups; vraja — kept in the pasture;
vṛṣāḥ — the bulls; mṛga — the deer; gāvaḥ — and the cows; veṇu — of the
flute; vādya — by the playing; hṛta — stolen away; cetasaḥ — their minds;
ārāt — at a distance; danta — by their teeth; daṣṭa — bit; kavalāḥ — whose
mouthfuls; dhṛta — holding up; karṇāḥ — their ears; nidritāḥ — asleep;
likhita — drawn; citram — an illustration; iva — as if; āsan — they were.
SB 10.35.6-7 My dear gopī, sometimes
barhiṇa-stabaka-dhātu-palāśair Mukunda imitates the
baddha-malla-paribarha-viḍambaḥ appearance of a wrestler by
karhicit sa-bala āli sa gopair decorating Himself with
gāḥ samāhvayati yatra mukundaḥ leaves, peacock feathers and
colored minerals. Then, in the
tarhi bhagna-gatayaḥ sarito vai company of Balarāma and the
tat-padāmbuja-rajo ’nila-nītam cowherd boys, He plays His
spṛhayatīr vayam ivābahu-puṇyāḥ flute to call the cows. At that
prema-vepita-bhujāḥ stimitāpaḥ time the rivers stop flowing,
their water stunned by the
barhiṇa — of peacocks; stabaka — with the tail feathers; dhātu — with ecstasy they feel as they
colored minerals; palāśaiḥ — and with leaves; baddha — arranged; malla eagerly wait for the wind to
— of a wrestler; paribarha — the apparel; viḍambaḥ — imitating; karhicit — bring them the dust of His
sometimes; sa-balaḥ — with Balarāma; āli — my dear gopī; saḥ — He; lotus feet. But like us, the
gopaiḥ — with the cowherd boys; gāḥ — the cows; samāhvayati — calls; rivers are not very pious, and
yatra — when; mukundaḥ — Lord Mukunda; tarhi — then; bhagna — thus they merely wait with
broken; gatayaḥ — their movement; saritaḥ — the rivers; vai — indeed; tat their arms trembling out of
— His; pada-ambuja — of the lotus feet; rajaḥ — the dust; anila — by the love.
wind; nītam — brought; spṛhayatīḥ — hankering for; vayam — ourselves;
iva — just like; abahu — slight; puṇyāḥ — the piety to whose credit; prema
— due to love of God; vepita — trembling; bhujāḥ — whose arms (waves);
stimita — stopped; āpaḥ — whose water.
SB 10.35.8-11 Kṛṣṇa moves about the forest
anucaraiḥ samanuvarṇita-vīrya in the company of His friends,
ādi-pūruṣa ivācala-bhūtiḥ who vividly chant the glories of
vana-caro giri-taṭeṣu carantīr His magnificent deeds. He
veṇunāhvayati gāḥ sa yadā hi thus appears just like the
Supreme Personality of
vana-latās tarava ātmani viṣṇuṁ Godhead exhibiting His
vyañjayantya iva puṣpa-phalāḍhyāḥ inexhaustible opulences.
praṇata-bhāra-viṭapā madhu-dhārāḥ When the cows wander onto
prema-hṛṣṭa-tanavo vavṛṣuḥ sma the mountainsides and Kṛṣṇa
calls out to them with the
darśanīya-tilako vana-mālā- sound of His flute, the trees
divya-gandha-tulasī-madhu-mattaiḥ and creepers in the forest
ali-kulair alaghu gītām abhīṣṭam respond by becoming so
ādriyan yarhi sandhita-veṇuḥ luxuriant with fruits and
flowers that they seem to be
sarasi sārasa-haṁsa-vihaṅgāś manifesting Lord Viṣṇu within
cāru-gītā-hṛta-cetasa etya their hearts. As their branches
harim upāsata te yata-cittā bend low with the weight, the
hanta mīlita-dṛśo dhṛta-maunāḥ filaments on their trunks and
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 vines stand erect out of the
anucaraiḥ — by His companions; samanuvarṇita — being elaborately ecstasy of love of God, and
described; vīryaḥ — whose prowess; ādi-pūruṣaḥ — the original Personality both the trees and the
of Godhead; iva — as if; acala — unchanging; bhūtiḥ — whose opulences; creepers pour down a rain of
vana — in the forest; caraḥ — moving about; giri — of the mountains; sweet sap.
taṭesu — on the sides; carantīḥ — who are grazing; veṇunā — with His Maddened by the divine,
flute; āhvayati — calls; gāḥ — the cows; saḥ — He; yadā — when; hi — honeylike aroma of the tulasī
indeed; vana-latāḥ — the forest creepers; taravaḥ — and the trees; ātmani flowers on the garland Kṛṣṇa
— within themselves; viṣṇum — the Supreme Lord, Viṣṇu; vyañjayantyaḥ wears, swarms of bees sing
— revealing; iva — as if; puṣpa — with flowers; phala — and fruits; āḍhyāḥ loudly for Him, and that most
— richly endowed; praṇata — bowed down; bhāra — because of the beautiful of all persons
weight; viṭapāḥ — whose branches; madhu — of sweet sap; dhārāḥ — thankfully acknowledges and
torrents; prema — out of ecstatic love; hṛṣṭa — hairs standing on end; acclaims their song by taking
tanavaḥ — on whose bodies (trunks); vavṛṣuḥ sma — they have rained His flute to His lips and
down; darśanīya — of persons who are attractive to see; tilakaḥ — the most playing it. The charming flute-
excellent; vana-mālā — upon His garland made of forest flowers; divya — song then steals away the
divine; gandha — whose fragrance; tulasī — of the tulasī flowers; madhu — minds of the cranes, swans
by the honeylike sweetness; mattaiḥ — intoxicated; ali — of bees; kulaiḥ — and other lake-dwelling birds.
by the swarms; alaghu — strong; gītam — the singing; abhīṣṭam — Indeed they approach Kṛṣṇa,
desirable; ādriyan — thankfully acknowledging; yarhi — when; sandhita — close their eyes and,
placed; veṇuḥ — His flute; sarasi — in the lake; sārasa — the cranes; maintaining strict silence,
haṁsa — swans; vihaṅgāḥ — and other birds; cāru — charming; gīta — by worship Him by fixing their
the song (of His flute); hṛta — taken away; cetasaḥ — whose minds; etya consciousness upon Him in
— coming forward; harim — Lord Kṛṣṇa; upāsata — worship; te — they; deep meditation.
yata — under control; cittāḥ — whose minds; hanta — ah; mīlita — closed;
dṛśaḥ — their eyes; dhṛta — maintaining; maunāḥ — silence.
SB 10.35.12-13 O goddesses of Vraja, when
saha-balaḥ srag-avataṁsa-vilāsaḥ Kṛṣṇa is enjoying Himself with
sānuṣu kṣiti-bhṛto vraja-devyaḥ Balarāma on the mountain
harṣayan yarhi veṇu-raveṇa slopes, playfully wearing a
jāta-harṣa uparambhati viśvam flower garland on the top of
His head, He engladdens all
mahad-atikramaṇa-śaṅkita-cetā with the resonant vibrations of
manda-mandam anugarjati meghaḥ His flute. Thus He delights the
suhṛdam abhyavarṣat sumanobhiś entire world. At that time the
chāyayā ca vidadhat pratapatram nearby cloud, afraid of
offending a great personality,
saha-balaḥ — together with Balarāma; srak — a flower garland; avataṁsa thunders very gently in
— as the ornament on His head; vilāsaḥ — playfully wearing; sānuṣu — on accompaniment. The cloud
the sides; kṣiti-bhṛtaḥ — of a mountain; vraja-devyaḥ — O goddesses of showers flowers onto his dear
Vṛndāvana (gopīs); harṣayan — creating joy; yarhi — when; veṇu — of His friend Kṛṣṇa and shades Him
flute; raveṇa — by the resounding vibration; jāta-harṣaḥ — becoming joyful; from the sun like an umbrella.
uparambhati — causes to relish; viśvam — the entire world; mahat —
against a great personality; atikramaṇa — of a transgression; śaṅkita —
fearful; cetāḥ — in his mind; manda-mandam — very gently; anugarjati —
thunders in response; meghaḥ — the cloud; suhṛdam — upon his friend;
abhyavarṣat — has rained down; sumanobhiḥ — with flowers; chāyayā —
with his shade; ca — and; vidadhat — providing; pratapatram — an
umbrella as protection from the sun.
SB 10.35.14-15 O pious mother Yaśodā, your
vividha-gopa-caraṇeṣu vidagdho son, who is expert in all the
veṇu-vādya urudhā nija-śikṣāḥ arts of herding cows, has
tava sutaḥ sati yadādhara-bimbe invented many new styles of
datta-veṇur anayat svara-jātīḥ flute-playing. When He takes
His flute to His bimba-red lips
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 savanaśas tad upadhārya sureśāḥ and sends forth the tones of
śakra-śarva-parameṣṭhi-purogāḥ the harmonic scale in
kavaya ānata-kandhara-cittāḥ variegated melodies, Brahmā,
kaśmalaṁ yayur aniścita-tattvāḥ Śiva, Indra and other chief
demigods become confused
vividha — various; gopa — of cowherds; caraṇeṣu — in the activities; upon hearing the sound.
vidagdhaḥ — expert; veṇu — of the flute; vādye — in the matter of playing; Although they are the most
urudhā — manifold; nija — of His own production; śikṣāḥ — whose learned authorities, they
teachings; tava — your; sutaḥ — son; sati — O pious lady (Yaśodā); yadā cannot ascertain the essence
— when; adhara — upon His lips; bimbe — which are like red bimba fruits; of that music, and thus they
datta — placing; veṇuḥ — His flute; anayat — He brought forth; svara — of bow down their heads and
musical sound; jātīḥ — the harmonic tones; savanaśaḥ — with a variety of hearts.
low, high and middle pitches; tat — that; upadhārya — hearing; sura-īśāḥ
— the principal demigods; śakra — Indra; śarva — Śiva; parameṣṭhi — and
Brahmā; puraḥ-gāḥ — headed by; kavayaḥ — learned scholars; ānata —
bowed; kandhara — their necks; cittāḥ — and minds; kaśmalam yayuḥ —
they became bewildered; aniścita — unable to ascertain; tattvāḥ — its
essence.
SB 10.35.16-17 As Kṛṣṇa strolls through Vraja
nija-padābja-dalair dhvaja-vajra with His lotus-petal-like feet,
nīrajāṅkuśa-vicitra-lalāmaiḥ marking the ground with the
vraja-bhuvaḥ śamayan khura-todaṁ distinctive emblems of flag,
varṣma-dhurya-gatir īḍita-veṇuḥ thunderbolt, lotus and
elephant goad, He relieves the
vrajati tena vayaṁ sa-vilāsa distress the ground feels from
vīkṣaṇārpita-manobhava-vegāḥ the cows’ hooves. As He plays
kuja-gatiṁ gamitā na vidāmaḥ His renowned flute, His body
kaśmalena kavaraṁ vasanaṁ vā moves with the grace of an
elephant. Thus we gopīs, who
nija — His own; pada-abja — of the lotus feet; dalaiḥ — like flower petals; become agitated by Cupid
dhvaja — of a flag; vajra — thunderbolt; nīraja — lotus; aṅkuśa — and when Kṛṣṇa playfully glances
elephant goad; vicitra — variegated; lalāmaiḥ — by the markings; vraja — at us, stand as still as trees,
of Vraja; bhuvaḥ — of the ground; śamayan — relieving; khura — from the unaware that our hair and
hooves (of the cows); todam — the pain; varṣma — with His body; dhurya garments are slackening.
— like an elephant’s; gatiḥ — whose movement; īḍita — extolled; veṇuḥ —
whose flute; vrajati — He walks; tena — by that; vayam — we; savilāsa —
playful; vīkṣaṇa — with His glances; arpita — bestowed; manaḥ-bhava —
of lust; vegāḥ — whose agitation; kuja — like that of trees; gatim — whose
movement (i.e., complete lack of movement); gamitāḥ — attaining; na
vidāmaḥ — we do not recognize; kaśmaleṇa — because of our
bewilderment; kavaram — the braids of our hair; vasanam — our dress; vā
— or.
SB 10.35.18-19 Now Kṛṣṇa is standing
maṇi-dharaḥ kvacid āgaṇayan gā somewhere counting His cows
mālayā dayita-gandha-tulasyāḥ on a string of gems. He wears
praṇayino ’nucarasya kadāṁse a garland of tulasī flowers that
prakṣipan bhujam agāyata yatra bear the fragrance of His
beloved, and He has thrown
kvaṇita-veṇu-rava-vañcita-cittāḥ His arm over the shoulder of
kṛṣṇam anvasata kṛṣṇa-gṛhiṇyaḥ an affectionate cowherd
guṇa-gaṇārṇam anugatya hariṇyo boyfriend. As Kṛṣṇa plays His
gopikā iva vimukta-gṛhāśāḥ flute and sings, the music
attracts the black deer’s
maṇi — (a string of) gems; dharaḥ — holding; kvacit — somewhere; wives, who approach that
āgaṇayan — counting; gāḥ — the cows; mālayā — with a flower garland; ocean of transcendental
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dayita — of His beloved; gandha — having the fragrance; tulasyāḥ — the qualities and sit down beside
tulasī flowers upon which; praṇayinaḥ — loving; anucarasya — of a Him. Just like us cowherd
companion; kadā — at some time; aṁse — on the shoulder; prakṣipan — girls, they have given up all
throwing; bhujam — His arm; agāyata — He sang; yatra — when; kvaṇita hope for happiness in family
— vibrated; veṇu — of His flute; rava — by the sound; vañcita — stolen; life.
cittāḥ — their hearts; kṛṣṇam — Kṛṣṇa; anvasata — they sat down beside;
kṛṣṇa — of the black deer; gṛhiṇyaḥ — the wives; guṇa-gaṇa — of all
transcendental qualities; arṇam — the ocean; anugatya — approaching;
hariṇyaḥ — the does; gopikāḥ — the gopīs; iva — just like; vimukta —
having given up; gṛha — for home and family; āśāḥ — their hopes.
SB 10.35.20-21 O sinless Yaśodā, your darling
kunda-dāma-kṛta-kautuka-veṣo child, the son of Mahārāja
gopa-godhana-vṛto yamunāyām Nanda, has festively
nanda-sūnur anaghe tava vatso enhanced His attire with a
narma-daḥ praṇayiṇāṁ vijahāra jasmine garland, and He is
now playing along the
manda-vāyur upavāty anukūlaṁ Yamunā in the company of the
mānayan malayaja-sparśena cows and cowherd boys,
vandinas tam upadeva-gaṇā ye amusing His dear
vādya-gīta-balibhiḥ parivavruḥ companions. The gentle
breeze honors Him with its
kunda — of jasmine flowers; dāma — with a garland; kṛta — made; kautuka soothing fragrance of
— playful; veṣaḥ — His array; gopa — by the cowherd boys; godhana — sandalwood, while the various
and the cows; vṛtaḥ — surrounded; yamunāyām — along the Yamunā; Upadevas, standing on all
nanda-sūnuḥ — the son of Nanda Mahārāja; anaghe — O sinless lady; sides like panegyrists, offer
tava — your; vatsaḥ — darling child; narma-daḥ — amusing; praṇayiṇām their music, singing and gifts
— His dear companions; vijahāra — He has played; manda — gentle; of tribute.
vāyuḥ — the wind; upavāti — blows; anukūlam — favorably; mānayan —
showing honor; malaya-ja — of (the fragrance of) sandalwood; sparśena —
the touch; vandinaḥ — those who offer praise; tam — Him; upadeva — of
the minor demigods; gaṇāḥ — members of the various categories; ye —
who; vādya — with instrumental music; gīta — singing; balibhiḥ — and
presentation of gifts; parivavruḥ — they have encircled.
SB 10.35.22-23 Out of great affection for the
vatsalo vraja-gavāṁ yad aga-dhro cows of Vraja, Kṛṣṇa became
vandyamāna-caraṇaḥ pathi vṛddhaiḥ the lifter of Govardhana Hill.
kṛtsna-go-dhanam upohya dinānte At the end of the day, having
gīta-veṇur anugeḍita-kīrtiḥ rounded up all His own cows,
He plays a song on His flute,
utsavaṁ śrama-rucāpi dṛśīnām while exalted demigods
unnayan khura-rajaś-churita-srak standing along the path
ditsayaiti suhṛd-āsiṣa eṣa worship His lotus feet and the
devakī-jaṭhara-bhūr uḍu-rājaḥ cowherd boys accompanying
Him chant His glories. His
vatsalaḥ — affectionate; vraja-gavām — to the cows of Vraja; yat — garland is powdered by the
because; aga — of the mountain; dhraḥ — the lifter; vandyamāna — being dust raised by the cows’
worshiped; caraṇaḥ — His feet; pathi — along the path; vṛddhaiḥ — by the hooves, and His beauty,
exalted demigods; kṛtsna — entire; go-dhanam — the herd of cows; enhanced by His fatigue,
upohya — collecting; dina — of the day; ante — at the end; gītā-veṇuḥ — creates an ecstatic festival for
playing His flute; anuga — by His companions; īḍita — praised; kīrtiḥ — His everyone’s eyes. Eager to
glories; utsavam — a festival; śrama — of fatigue; rucā — by His coloring; fulfill His friends’ desires,
api — even; dṛśīnām — for the eyes; unnayan — raising; khura — from the Kṛṣṇa is the moon arisen from
hooves (of the cows); rajaḥ — with the dust; churita — powdered; srak — the womb of mother Yaśodā.
His garland; ditsayā — with the desire; eti — He is coming; suhṛt — to His
friends; āśiṣaḥ — their desires; eṣaḥ — this; devakī — of mother Yaśodā;
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jaṭhara — from the womb; bhūḥ — born; uḍu-rājaḥ — moon.
SB 10.35.24-25 As Kṛṣṇa respectfully greets
mada-vighūrṇita-locana īṣat His well-wishing friends, His
māna-daḥ sva-suhṛdāṁ vana-mālī eyes roll slightly as if from
badara-pāṇḍu-vadano mṛdu-gaṇḍaṁ intoxication. He wears a flower
maṇḍayan kanaka-kuṇḍala-lakṣmyā garland, and the beauty of His
soft cheeks is accentuated by
yadu-patir dvirada-rāja-vihāro the brilliance of His golden
yāminī-patir ivaiṣa dinānte earrings and the whiteness of
mudita-vaktra upayāti durantaṁ His face, which has the color
mocayan vraja-gavāṁ dina-tāpam of a badara berry. With His
cheerful face resembling the
mada — by intoxication; vighūrṇita — rolling; locanaḥ — His eyes; īṣat — moon, lord of the night, the
slightly; māna-daḥ — showing honor; sva-suhṛdām — to His well-wishing Lord of the Yadus moves with
friends; vana-mālī — wearing a garland of forest flowers; badara — like a the grace of a regal elephant.
badara fruit; pāṇḍu — whitish; vadanaḥ — His face; mṛdu — soft; gaṇḍam Thus He returns in the
— His cheeks; maṇḍayan — ornamenting; kanaka — golden; kuṇḍala — of evening, delivering the cows
His earrings; lakṣmyā — with the beauty; yadu-patiḥ — the Lord of the of Vraja from the heat of the
Yadu dynasty; dvirada-rāja — like a kingly elephant; vihāraḥ — His day.
sporting; yāminī-patiḥ — the lord of the night (the moon); iva — like; eṣaḥ
— He; dina-ante — at the end of the day; mudita — joyful; vaktraḥ — His
face; upayāti — is coming; durantam — insurmountable; mocayan —
driving away; vraja — of Vraja; gavām — of the cows, or of those who are
to be shown mercy; dina — of the daytime; tāpam — the painful heat.

Viraha Geet SB 10.39.19-31

SB 10.39.19 The gopīs said: O Providence,
śrī-gopya ūcuḥ you have no mercy! You bring
aho vidhātas tava na kvacid dayā embodied creatures together
saṁyojya maitryā praṇayena dehinaḥ in friendship and love and then
tāṁś cākṛtārthān viyunaṅkṣy apārthakaṁ senselessly separate them
vikrīḍitaṁ te ’rbhaka-ceṣṭitaṁ yathā before they fulfill their desires.
This whimsical play of yours is
like a child’s game.
śrī-gopyaḥ ūcuḥ — the gopīs said; aho — O; vidhātaḥ — Providence; tava —
your; na — there is not; kvacit — anywhere; dayā — mercy; saṁyojya —
bringing together; maitryā — with friendship; praṇayena — and with
love; dehinaḥ — embodied living beings; tān — them; ca — and; akṛta —
unfulfilled; arthān — their aims; viyunaṅkṣi — you separate; apārthakam —
uselessly; vikrīḍitam — play; te — your; arbhaka — of a child; ceṣṭitam — the
activity; yathā — as.

SB 10.39.20 Having shown us Mukunda’s

yas tvaṁ pradarśyāsita-kuntalāvṛtaṁ face, framed by dark locks and
mukunda-vaktraṁ su-kapolam un-nasam beautified by His fine cheeks,
śokāpanoda-smita-leśa-sundaraṁ raised nose and gentle smiles,
karoṣi pārokṣyam asādhu te kṛtam which eradicate all misery, you
are now making that face
invisible. This behavior of
yaḥ — who; tvam — you; pradarśya — showing; asita — black; kuntala — by yours is not at all good.
locks; āvṛtam — framed; mukunda — of Kṛṣṇa; vaktram — the face; su-
kapolam — with fine cheeks; ut-nasam — and raised nose; śoka —

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misery; apanoda — eradicating; smita — with His smile; leśa —
slight; sundaram — beautiful; karoṣi — you make; pārokṣyam —
invisible; asādhu — not good; te — by you; kṛtam — done.

SB 10.39.21 O Providence, though you

krūras tvam akrūra-samākhyayā sma naś come here with the name
cakṣur hi dattaṁ harase batājña-vat Akrūra, you are indeed cruel,
yenaika-deśe ’khila-sarga-sauṣṭhavaṁ for like a fool you are taking
tvadīyam adrākṣma vayaṁ madhu-dviṣaḥ away what you once gave us
— those eyes with which we
krūraḥ — cruel; tvam — you (are); akrūra-samākhyayā — by the name have seen, even in one feature
Akrūra (which means “not cruel”); sma — certainly; naḥ — our; cakṣuḥ — of Lord Madhudviṣa’s form, the
eyes; hi — indeed; dattam — given; harase — you are taking; bata — perfection of your entire
alas; ajña — a fool; vat — just like; yena — with which (eyes); eka — in creation.
one; deśe — place; akhila — of all; sarga — the creation; sauṣṭhavam— the
perfection; tvadīyam — your; adrākṣma — have seen; vayam —
we; madhudviṣaḥ — of Lord Kṛṣṇa, enemy of the demon Madhu.

SB 10.39.22 Alas, Nanda’s son, who breaks

na nanda-sūnuḥ kṣaṇa-bhaṅga-sauhṛdaḥ loving friendships in a second,
samīkṣate naḥ sva-kṛtāturā bata will not even look directly at us.
vihāya gehān sva-janān sutān patīṁs Forcibly brought under His
tad-dāsyam addhopagatā nava-priyaḥ control, we abandoned our
homes, relatives, children and
husbands just to serve Him,
na — does not; nanda-sūnuḥ — the son of Nanda Mahārāja; kṣaṇa — in a but He is always looking for
moment; bhaṅga — the breaking; sauhṛdaḥ — of whose new lovers.
friendship; samīkṣate — look upon; naḥ — us; sva — by Him; kṛta —
made; āturāḥ — under His control; bata — alas; vihāya — giving
up; gehān — our homes; sva-janān — relatives; sutān — children; patīn —
husbands; tat — to Him; dāsyam — servitude; addhā — directly; upagatāḥ —
who have taken up; nava — ever new; priyaḥ — whose lovers.

SB 10.39.23 The dawn following this night

sukhaṁ prabhātā rajanīyam āśiṣaḥ will certainly be auspicious for
satyā babhūvuḥ pura-yoṣitāṁ dhruvam the women of Mathurā. All
yāḥ saṁpraviṣṭasya mukhaṁ vrajas-pateḥ their hopes will now be fulfilled,
pāsyanty apāṅgotkalita-smitāsavam for as the Lord of Vraja enters
their city, they will be able to
drink from His face the nectar
sukham — happy; prabhātā — its dawn; rajanī — the night; iyam — of the smile emanating from
this; āśiṣaḥ — the hopes; satyāḥ — true; babhūvuḥ — have become; pura — the corners of His eyes.
of the city; yoṣitām — of the women; dhruvam — certainly; yāḥ —
who; saṁpraviṣṭasya — of Him who has entered (Mathurā); mukham — the
face; vrajaḥ-pateḥ — of the master of Vraja; pāsyanti — they will
drink; apāṅga — upon the corners of His eyes; utkalita — expanded; smita —
a smile; āsavam — nectar.

SB 10.39.24 O gopīs, although our

tāsāṁ mukundo madhu-mañju-bhāṣitair Mukunda is intelligent and very
gṛhīta-cittaḥ para-vān manasvy api obedient to His parents, once
kathaṁ punar naḥ pratiyāsyate ’balā He has fallen under the spell of
grāmyāḥ salajja-smita-vibhramair bhraman the honey-sweet words of the

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 women of Mathurā and been
enchanted by their alluring,
tāsām — their; mukundaḥ — Kṛṣṇa; madhu — like honey; mañju — shy smiles, how will He ever
sweet; bhāṣitaiḥ — by the words; gṛhīta — seized; cittaḥ — whose return to us unsophisticated
mind; paravān — subservient; manasvī — intelligent; api — village girls?
although; katham — how; punaḥ — again; naḥ — to us; pratiyāsyate — will
He return; abalāḥ — O girls; grāmyāḥ — who are rustic; sa-lajja —
shyly; smita — smiling; vibhramaiḥ — by their enchantments; bhraman —
becoming bewildered.

SB 10.39.25 When the Dāśārhas, Bhojas,

adya dhruvaṁ tatra dṛśo bhaviṣyate Andhakas, Vṛṣṇis and
dāśārha-bhojāndhaka-vṛṣṇi-sātvatām Sātvatas see the son of
mahotsavaḥ śrī-ramaṇaṁ guṇāspadaṁ Devakī in Mathurā, they will
drakṣyanti ye cādhvani devakī-sutam certainly enjoy a great festival
for their eyes, as will all those
who see Him traveling along
adya — today; dhruvam — certainly; tatra — there; dṛśaḥ — for the the road to the city. After all,
eyes; bhaviṣyate — there will be; dāśārha-bhoja-andhaka-vṛṣṇi-sātvatām — He is the darling of the
of the members of the Dāśārha, Bhoja, Andhaka, Vṛṣṇi and Sātvata goddess of fortune and the
clans; mahā-utsavaḥ — a great festivity; śrī — of the goddess of reservoir of all transcendental
fortune; ramaṇam — the darling; guṇa — of all transcendental qualities.
qualities; āspadam— the reservoir; drakṣyanti — they will see; ye — those
who; ca — also; adhvani — on the road; devakī-sutam — Kṛṣṇa, the son of
Devakī.

SB 10.39.26 He who is doing this merciless

maitad-vidhasyākaruṇasya nāma bhūd deed should not be called
akrūra ity etad atīva dāruṇaḥ Akrūra. He is so extremely
yo ’sāv anāśvāsya su-duḥkhitam janaṁ cruel that without even trying
priyāt priyaṁ neṣyati pāram adhvanaḥ to console the sorrowful
residents of Vraja, he is taking
away Kṛṣṇa, who is more dear
mā — should not; etat-vidhasya — of such; akaruṇasya — an unkind to us than life itself.
person; nāma — the name; bhūt — be; akrūraḥ iti — “Akrūra”; etat —
this; atīva — extremely; dāruṇaḥ — cruel; yaḥ — who; asau —
he; anāśvāsya — not consoling; su-duḥkhitam — who are very
miserable; janam — people; priyāt — than the most dear; priyam — dear
(Kṛṣṇa); neṣyati — will take; pāram adhvanaḥ — beyond our sight.

SB 10.39.27 Hard-hearted Kṛṣṇa has

anārdra-dhīr eṣa samāsthito rathaṁ already mounted the chariot,
tam anv amī ca tvarayanti durmadāḥ and now the foolish cowherds
gopā anobhiḥ sthavirair upekṣitaṁ are hurrying after Him in their
daivaṁ ca no ’dya pratikūlam īhate bullock carts. Even the elders
are saying nothing to stop Him.
anārdra-dhīḥ — hard-hearted; eṣaḥ — this (Kṛṣṇa); samāsthitaḥ — having Today fate is working against
mounted; ratham — the chariot; tam — Him; anu — following; amī — us.
these; ca — and; tvarayanti — hurry; durmadāḥ — befooled; gopāḥ —
cowherds; anobhiḥ — in their bullock carts; sthaviraiḥ — by the
elders; upekṣitam — disregarded; daivam — fate; ca — and; naḥ — with
us; adya— today; pratikūlam — unfavorably; īhate — is acting.

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SB 10.39.28 Let us directly approach
nivārayāmaḥ samupetya mādhavaṁ Mādhava and stop Him from
kiṁ no ’kariṣyan kula-vṛddha-bāndhavāḥ going. What can our family
mukunda-saṅgān nimiṣārdha-dustyajād elders and other relatives do to
daivena vidhvaṁsita-dīna-cetasām us? Now that fate is separating
us from Mukunda, our hearts
are already wretched, for we
nivārayāmaḥ — let us stop; samupetya — going up to Him; mādhavam — cannot bear to give up His
Kṛṣṇa; kim — what; naḥ — to us; akariṣyan — will do; kula — of the association even for a fraction
family; vṛddha — the elders; bāndhavāḥ — and our relatives; mukunda- of a second.
saṅgāt — from the association of Lord Mukunda; nimiṣa — of the wink of an
eye; ardha — for one half; dustyajāt — which is impossible to give
up; daivena — by fate; vidhvaṁsita — separated; dīna —
wretched; cetasām — whose hearts.

SB 10.39.29 When He brought us to the

yasyānurāga-lalita-smita-valgu-mantra assembly of the rāsa dance,
līlāvaloka-parirambhaṇa-rāsa-goṣṭhām where we enjoyed His
nītāḥ sma naḥ kṣaṇam iva kṣaṇadā vinā taṁ affectionate and charming
gopyaḥ kathaṁ nv atitarema tamo durantam smiles, His delightful secret
talks, His playful glances and
His embraces, we passed
yasya — whose; anurāga — with loving affection; lalita — charming; smita — many nights as if they were a
(where there were) smiles; valgu — attractive; mantra — intimate single moment. O gopīs, how
discussions; līlā — playful; avaloka — glances; parirambhaṇa — and can we possibly cross over the
embraces; rāsa — of the rāsa dance; goṣṭhām — to the insurmountable darkness of
assembly; nītāḥ sma — who were brought; naḥ — for us; kṣaṇam — a His absence?
moment; iva — like; kṣaṇadāḥ — the nights; vinā — without; tam —
Him; gopyaḥ — O gopīs; katham — how; nu — indeed; atitarema — will we
cross over; tamaḥ — the darkness; durantam — insurmountable.

SB 10.39.30 How can we exist without

yo ’hnaḥ kṣaye vrajam ananta-sakhaḥ parīto Ananta’s friend Kṛṣṇa, who in
gopair viśan khura-rajaś-churitālaka-srak the evening would return to
veṇuṁ kvaṇan smita-katākṣa-nirīkṣaṇena Vraja in the company of the
cittaṁ kṣiṇoty amum ṛte nu kathaṁ bhavema cowherd boys, His hair and
garland powdered with the
dust raised by the cows’
yaḥ — who; ahnaḥ — of the day; kṣaye — at the demise; vrajam — the hooves? As He played His
village of Vraja; ananta — of Ananta, Lord Balarāma; sakhaḥ — the friend flute, He would captivate our
Kṛṣṇa; parītaḥ — accompanied on all sides; gopaiḥ — by the cowherd minds with His smiling
boys; viśan — entering; khura — of the hoofprints (of the cows); rajaḥ — with sidelong glances.
the dust; churita — smeared; alaka — the locks of His hair; srak — and His
garlands; veṇum — His flute; kvaṇan — playing; smita — smiling; kaṭa-
akṣa — from the corners of His eyes; nirīkṣaṇena — with glances; cittam —
our minds; kṣiṇoti — He destroys; amum — Him; ṛte — without; nu —
indeed; katham — how; bhavema — we can exist.

SB 10.39.31 Śukadeva Gosvāmī said: After

śrī-śuka uvāca speaking these words, the
evaṁ bruvāṇā virahāturā bhṛśaṁ ladies of Vraja, who were so
vraja-striyaḥ kṛṣṇa-viṣakta-mānasāḥ attached to Kṛṣṇa, felt
visṛjya lajjāṁ ruruduḥ sma su-svaraṁ extremely agitated by their
govinda dāmodara mādhaveti imminent separation from Him.
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 They forgot all shame and
loudly cried out, “O Govinda! O
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; evam — thus; bruvāṇāḥ — Dāmodara! O Mādhava!”
speaking; viraha — by feelings of separation; āturāḥ — distraught; bhṛśam —
thoroughly; vraja-striyaḥ — the ladies of Vraja; kṛṣṇa — to Kṛṣṇa; viṣakta —
attached; mānasāḥ — their minds; visṛjya — abandoning; lajjām —
shame; ruruduḥ sma — they cried; su-svaram —
loudly; govinda dāmodara mādhava iti — O Govinda, O Dāmodara, O
Mādhava.

Prayers by Akrura SB 10.40.1-30

SB 10.40.1 Śrī Akrūra said: I bow down
śrī-akrūra uvāca to You, the cause of all
nato ’smy ahaṁ tvākhila-hetu-hetuṁ causes, the original and
nārāyaṇaṁ pūruṣam ādyam avyayam inexhaustible Supreme
yan-nābhi-jātād aravinda-koṣād Person, Nārāyaṇa. From the
brahmāvirāsīd yata eṣa lokaḥ whorl of the lotus born from
Your navel, Brahmā
śrī-akrūraḥ uvāca — Śrī Akrūra said; nataḥ — bowed down; asmi — am; appeared, and by his agency
aham — I; tvā — to You; akhila — of all; hetu — causes; hetum — the this universe has come into
cause; nārāyaṇam — Lord Nārāyaṇa; pūruṣam — the Supreme Person; being.
ādyam — original; avyayam — inexhaustible; yat — from whose; nābhi —
navel; jātāt — which was generated; aravinda — of a lotus plant; koṣāt —
from the whorl; brahmā — Brahmā; avirāsīt — appeared; yataḥ — from
whom; eṣaḥ — this; lokaḥ — world.
SB 10.40.2 Earth; water; fire; air; ether
bhūs toyam agniḥ pavanaṁ kham ādir and its source, false ego; the
mahān ajādir mana indriyāṇi mahat-tattva; the total
sarvendriyārthā vibudhāś ca sarve material nature and her
ye hetavas te jagato ’ṅga-bhūtāḥ source, the Supreme Lord’s
puruṣa expansion; the mind;
bhūḥ — earth; toyam — water; agniḥ — fire; pavanam — air; kham — ether; the senses; the sense
ādiḥ — and its source, false ego; mahān — the mahat-tattva; ajā — the total objects; and the senses’
material nature; ādiḥ — her source, the Supreme Lord; manaḥ — the mind; presiding deities — all these
indriyāṇi — the senses; sarva-indriya — of all the senses; arthāḥ — the causes of the cosmic
objects; vibudhāḥ — the demigods; ca — and; sarve — all; ye — which; manifestation are born from
hetavaḥ — causes; te — Your; jagataḥ — of the universe; aṅga — from the Your transcendental body.
body; bhūtāḥ — generated.
SB 10.40.3 The total material nature and
naite svarūpaṁ vidur ātmanas te these other elements of
hy ajādayo ’nātmatayā gṛhītaḥ creation certainly cannot
ajo ’nubaddhaḥ sa guṇair ajāyā know You as You are, for
guṇāt paraṁ veda na te svarūpam they are manifested in the
realm of dull matter. Since
na — do not; ete — these (elements of creation); svarūpam — the true You are beyond the modes
identity; viduḥ — know; ātmanaḥ — of the Supreme Soul; te — You; hi — of nature, even Lord
indeed; ajā-ādayaḥ — headed by the total material nature; anātmatayā — by Brahmā, who is bound up in
the status of being nonliving matter; gṛhītāḥ — seized; ajaḥ — Lord Brahmā; these modes, does not know
anubaddhaḥ — bound up; saḥ — he; guṇaiḥ — by the modes; ajāyāḥ — of Your true identity.
material nature; guṇāt — to these modes; param — transcendental; veda na

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— he does not know; te — Your; svarūpam — true form.
SB 10.40.4 Pure yogīs worship You, the
tvāṁ yogino yajanty addhā Supreme Personality of
mahā-puruṣam īśvaram Godhead, by conceiving of
sādhyātmaṁ sādhibhūtaṁ ca You in the threefold form
sādhidaivaṁ ca sādhavaḥ comprising the living entities,
the material elements that
tvam — for You; yoginaḥ — yogīs; yajanti — perform sacrifice; addhā — constitute the living entities’
certainly; mahā-puruṣam — for the Supreme Personality; īśvaram — the bodies, and the controlling
Godhead; sa-adhyātmam — (the witness of) the living entities; sa- deities of those elements.
adhibhutam — of the material elements; ca — and; sa-adhidaivam — of the
controlling demigods; ca — and; sādhavaḥ — purified persons.
SB 10.40.5 Brāhmaṇas who follow the
trayyā ca vidyayā kecit regulations concerning the
tvāṁ vai vaitānikā dvijāḥ three sacred fires worship
yajante vitatair yajñair You by chanting mantras
nānā-rūpāmarākhyayā from the three Vedas and
performing elaborate fire
trayyā — of the three Vedas; ca — and; vidyayā — by the mantras; kecit — sacrifices for the various
some; tvām — You; vai — indeed; vaitānikāḥ — who respect the regulations demigods, who have many
of the three sacred fires; dvijāḥ — brāhmaṇas; yajante — worship; vitataiḥ — forms and names.
elaborate; yajñaiḥ — with ritual sacrifices; nānā — various; rūpa — having
forms; amara — of demigods; ākhyayā — by the designations.
SB 10.40.6 In pursuit of spiritual
eke tvākhila-karmāṇi knowledge, some persons
sannyasyopaśamaṁ gatāḥ renounce all material
jñānino jñāna-yajñena activities and, having thus
yajanti jñāna-vigraham become peaceful, perform
the sacrifice of philosophic
eke — some; tvā — to You; akhila — all; karmāṇi — activities; sannyasya — investigation to worship You,
resigning; upaśamam — peace; gatāḥ — attaining; jñāninaḥ — pursuers of the original form of all
knowledge; jñāna-yajñena — by the sacrifice of cultivating knowledge; yajanti knowledge.
— they worship; jñāna-vigraham — the embodiment of knowledge.
SB 10.40.7 And yet others — those
anye ca saṁskṛtātmāno whose intelligence is pure —
vidhinābhihitena te follow the injunctions of
yajanti tvan-mayās tvāṁ vai Vaiṣṇava scriptures
bahu-mūrty-eka-mūrtikam promulgated by You.
Absorbing their minds in
anye — others; ca — and; saṁskṛta — purified; ātmānaḥ — whose thought of You, they worship
intelligence; vidhinā — by the injunctions (of such scriptures as the You as the one Supreme
Pañcarātra); abhihitena — presented; te — by You; yajanti — worship; tvat- Lord manifesting in multiple
mayāḥ — filled with thought of You; tvām — You; vai — indeed; bahu-mūrti forms.
— having many forms; eka-mūrtikam — having one form.
SB 10.40.8 There are still others, who
tvām evānye śivoktena worship You, the Supreme
mārgeṇa śiva-rūpiṇam Lord, in the form of Lord
bahv-ācārya-vibhedena Śiva. They follow the path
bhagavantam upāsate described by him and
interpreted in various ways
tvām — You; eva — also; anye — others; śiva — by Lord Śiva; uktena — by many teachers.
spoken; mārgeṇa — by the path; śiva-rūpiṇam — in the form of Lord Śiva;
bahu-ācārya — of many teachers; vibhedena — following the different
presentations; bhagavantam — the Supreme Lord; upāsate — they worship.

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SB 10.40.9 But all these people, my
sarva eva yajanti tvāṁ Lord, even those who have
sarva-deva-mayeśvaram turned their attention away
ye ’py anya-devatā-bhaktā from You and are worshiping
yady apy anya-dhiyaḥ prabho other deities, are actually
worshiping You alone, O
sarve — all; eva — indeed; yajanti — worship; tvam — You; sarva-deva — embodiment of all the
all the demigods; maya — O You who comprise; īśvaram — the Supreme demigods.
Lord; ye — they; api — even; anya — of other; devatā — deities; bhaktāḥ —
devotees; yadi api — although; anya — turned elsewhere; dhiyaḥ — their
attention; prabho — O master.
SB 10.40.10 As rivers born from the
yathādri-prabhavā nadyaḥ mountains and filled by the
parjanyāpūritāḥ prabho rain flow from all sides into
viśanti sarvataḥ sindhuṁ the sea, so do all these
tadvat tvāṁ gatayo ’ntataḥ paths in the end reach You,
O master.
yathā — as; adri — from the mountains; prabhavāḥ — born; nadyaḥ —
rivers; parjanya — by the rain; āpūritāḥ — filled; prabho — O master; viśanti
— enter; sarvataḥ — from all sides; sindhum — the ocean; tadvat —
similarly; tvām — You; gatayaḥ — these paths; antataḥ — finally.
SB 10.40.11 Goodness, passion and
sattvaṁ rajas tama iti ignorance, the qualities of
bhavataḥ prakṛter guṇāḥ Your material nature,
teṣu hi prākṛtāḥ protā entangle all conditioned
ā-brahma-sthāvarādayaḥ living beings, from Brahmā
down to the nonmoving
sattvam — goodness; rajaḥ — passion; tamaḥ — ignorance; iti — thus creatures.
known; bhavataḥ — Your; prakṛteḥ — of the material nature; guṇāḥ — the
qualities; teṣu — to them; hi — certainly; prākṛtāḥ — the conditioned living
entities; protāḥ — woven; ā-brahma — up to Lord Brahmā; sthāvara-ādayaḥ
— starting with the nonmoving creatures.
SB 10.40.12 I offer My obeisances to
tubhyaṁ namas te tv aviṣakta-dṛṣṭaye You, who as the Supreme
sarvātmane sarva-dhiyāṁ ca sākṣiṇe Soul of all beings witness
guṇa-pravāho ’yam avidyayā kṛtaḥ everyone’s consciousness
pravartate deva-nṛ-tiryag-ātmasu with unbiased vision. The
current of Your material
tubhyam — to You; namaḥ — obeisances; te — Your; tu — and; aviṣakta — modes, produced by the
aloof; dṛṣṭaye — whose vision; sarva-ātmane — to the Soul of all; sarva — of force of ignorance, flows
everyone; dhiyām — of the consciousness; ca — and; sākṣiṇe — to the strongly among the living
witness; guṇa — of the material modes; pravāhaḥ — the flow; ayam — this; beings who assume
avidyayā — by the force of ignorance; kṛtaḥ — created; pravartate — goes identities as demigods,
on; deva — as demigods; nṛ — humans; tiryak — and animals; ātmasu — humans and animals.
among those who assume the identities.
SB 10.40.13-14 Fire is said to be Your face,
agnir mukhaṁ te ’vanir aṅghrir īkṣaṇaṁ the earth Your feet, the sun
sūryo nabho nābhir atho diśaḥ śrutiḥ Your eye, and the sky Your
dyauḥ kaṁ surendrās tava bāhavo ’rṇavāḥ navel. The directions are
kukṣir marut prāṇa-balaṁ prakalpitam Your sense of hearing, the
chief demigods Your arms,
romāṇi vṛkṣauṣadhayaḥ śiroruhā and the oceans Your
meghāḥ parasyāsthi-nakhāni te ’drayaḥ abdomen. Heaven is thought
nimeṣaṇaṁ rātry-ahanī prajāpatir to be Your head, and the
meḍhras tu vṛṣṭis tava vīryam iṣyate wind Your vital air and
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 physical strength. The trees
agniḥ — fire; mukham — face; te — Your; avaniḥ — the earth; aṅghriḥ — and plants are the hairs on
feet; ikṣaṇam — eye; sūryaḥ — the sun; nabhaḥ — the sky; nābhiḥ — navel; Your body, the clouds the
atha u — and also; diśaḥ — the directions; śrutiḥ — sense of hearing; dyauḥ hair on Your head, and the
— heaven; kam — head; sura-indrāḥ — the chief demigods; tava — Your; mountains the bones and
bāhavaḥ — arms; arṇavāḥ — the oceans; kukṣiḥ — abdomen; marut — the nails of You, the Supreme.
wind; prāṇa — vital air; balam — and physical strength; prakalpitam — The passage of day and
conceived; romāṇi — bodily hairs; vṛkṣa — the trees; oṣadhayaḥ — the night is the blinking of Your
plants; śiraḥ-ruhāḥ — the hair on Your head; meghāḥ — the clouds; parasya eyes, the progenitor of
— of the Supreme; asthi — bones; nakhāni — and nails; te — of You; mankind Your genitals, and
adrayaḥ — the mountains; nimeṣaṇam — the blinking of Your eyes; rātri- the rain Your semen.
ahanī — day and night; prajāpatiḥ — the progenitor of mankind; meḍhraḥ —
genitals; tu — and; vṛṣṭiḥ — the rain; tava — Your; vīryam — semen; iṣyate
— is considered.
SB 10.40.15 All the worlds, with their
tvayy avyayātman puruṣe prakalpitā presiding demigods and
lokāḥ sa-pālā bahu-jīva-saṅkulāḥ teeming populations,
yathā jale sañjihate jalaukaso originate in You, the
’py udumbare vā maśakā mano-maye inexhaustible Supreme
Personality of Godhead.
tvayi — within You; avyaya-ātman — their inexhaustible one; puruṣe — the These worlds travel within
Supreme Personality of Godhead; prakalpitāḥ — created; lokāḥ — the You, the basis of the mind
worlds; sa-pālāḥ — together with their protecting demigods; bahu — with and senses, just as aquatics
many; jīva — living beings; saṅkulāḥ — crowded; yathā — just as; jale — in swim in the sea or tiny
water; sañjihate — move about; jala-okasaḥ — aquatic animals; api — insects burrow within an
indeed; udumbare — in an udumbara fruit (a kind of fig); vā — or; maśakāḥ udumbara fruit.
— small biting insects; manaḥ — the mind (and other senses); maye — (in
You) who comprise.
SB 10.40.16 To enjoy Your pastimes You
yāni yānīha rūpāṇi manifest Yourself in various
krīḍanārthaṁ bibharṣi hi forms in this material world,
tair āmṛṣṭa-śuco lokā and these incarnations
mudā gāyanti te yaśaḥ cleanse away all the
unhappiness of those who
yāni yāni — which various; iha — in this material world; rūpāṇi — forms; joyfully chant Your glories.
krīḍana — of play; artham — for the sake; bibharṣi — You manifest; hi —
indeed; taiḥ — by them; āmṛṣṭa — cleansed; śucaḥ — of their unhappiness;
lokāḥ — people; mudā — joyfully; gāyanti — sing; te — Your; yaśaḥ —
glories.
SB 10.40.17-18 I offer my obeisances to
namaḥ kāraṇa-matsyāya You, the cause of the
pralayābdhi-carāya ca creation, Lord Matsya, who
hayaśīrṣṇe namas tubhyaṁ swam about in the ocean of
madhu-kaiṭabha-mṛtyave dissolution, to Lord
Hayagrīva, the killer of
akūpārāya bṛhate Madhu and Kaiṭabha, to the
namo mandara-dhāriṇe immense tortoise [Lord
kṣity-uddhāra-vihārāya Kūrma], who supported
namaḥ śūkara-mūrtaye Mandara Mountain, and to
the boar incarnation [Lord
namaḥ — obeisances; kāraṇa — who is the original cause of creation; Varāha], who enjoyed lifting
matsyāya — to the Supreme Lord’s appearance as a fish; pralaya — of the earth.
annihilation; abdhi — in the ocean; carāya — who moved about; ca — and;
haya-śīrṣṇe — to the incarnation who appeared with the head of a horse;
namaḥ — obeisances; tubhyam — to You; madhu-kaiṭabha — of the demons
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Madhu and Kaiṭabha; mṛtyave — to the killer; akūpārāya — to the tortoise;
bṛhate — huge; namaḥ — obeisances; mandara — of Mandara Mountain;
dhāriṇe — to the holder; kṣiti — of the earth; uddhāra — the lifting up;
vihārāya — whose pleasure; namaḥ — obeisances; śūkara — of a boar;
mūrtaye — to the form.
SB 10.40.19 Obeisances to You, the
namas te ’dbhuta-siṁhāya amazing lion [Lord Nṛsiṁha],
sādhu-loka-bhayāpaha who remove Your saintly
vāmanāya namas tubhyaṁ devotees’ fear, and to the
krānta-tribhuvanāya ca dwarf Vāmana, who stepped
over the three worlds.
namaḥ — obeisances; te — to You; adbhuta — amazing; siṁhāya — to the
lion; sadhu-loka — of all saintly devotees; bhaya — of the fear; apaha — O
remover; vāmanāya — to the dwarf; namaḥ — obeisances; tubhyam — to
You; krānta — who stepped over; tri-bhuvanāya — the three planetary
systems of the universe; ca — and.
SB 10.40.20 Obeisances to You, Lord of
namo bhṛguṇāṁ pataye the Bhṛgus, who cut down
dṛpta-kṣatra-vana-cchide the forest of the conceited
namas te raghu-varyāya royal order, and to Lord
rāvaṇānta-karāya ca Rāma, the best of the Raghu
dynasty, who put an end to
namaḥ — obeisances; bhṛgūṇām — of the descendants of Bhṛgu; pataye — the demon Rāvaṇa.
to the chief (Lord Paraśurāma); dṛpta — conceited; kṣatra — of the members
of the royal order; vana — the forest; chide — who cut down; namaḥ —
obeisances; te — to You; raghu-varyāya — the best of the descendants of
Raghu; rāvaṇa — of Rāvaṇa; anta-karāya — who put an end; ca — and.
SB 10.40.21 Obeisances to You, Lord of
namas te vāsudevāya the Sātvatas, and to Your
namaḥ saṅkarṣaṇāya ca forms of Vāsudeva,
pradyumnāyaniruddhāya Saṅkarṣaṇa, Pradyumna
sātvatāṁ pataye namaḥ and Aniruddha.

namaḥ — obeisances; te — unto You; vāsudevāya — Lord Śrī Vāsudeva;

namaḥ — obeisances; saṅkarṣaṇāya — to Lord Saṅkarṣaṇa; ca — and;
pradyumnāya — to Lord Pradyumna; aniruddhāya — and to Lord Aniruddha;
sātvatām — of the Yādavas; pataye — to the chief; namaḥ — obeisances.
SB 10.40.22 Obeisances to Your form as
namo buddhāya śuddhāya the faultless Lord Buddha,
daitya-dānava-mohine who will bewilder the Daityas
mleccha-prāya-kṣatra-hantre and Dānavas, and to Lord
namas te kalki-rūpiṇe Kalki, the annihilator of the
meat-eaters posing as kings.
namaḥ — obeisances; buddhāya — to Lord Buddha; śuddhāya — the pure;
daitya-dānava — of the demoniac descendants of Diti and Dānu; mohine —
to the bewilderer; mleccha — of the outcaste meat-eaters; prāya —
resembling; kṣatra — kings; hantre — to the killer; namaḥ — obeisances; te
— to You; kalki-rūpiṇe — in the form of Kalki.
SB 10.40.23 O Supreme Lord, the living
bhagavan jīva-loko ’yaṁ entities in this world are
mohitas tava māyayā bewildered by Your illusory
ahaṁ mamety asad-grāho energy. Becoming involved
bhrāmyate karma-vartmasu in the false concepts of “I”
and “my,” they are forced to
bhagavan — O Supreme Lord; jīva — of living entities; lokaḥ — the world; wander along the paths of
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ayam — this; mohitaḥ — bewildered; tava — Your; māyayā — by the illusory fruitive work.
energy; aham mama iti — based on the conceptions of “I” and “my”; asat —
false; grāhaḥ — whose conception; bhrāmyate — is made to wander; karma
— of fruitive work; vartmasu — along the paths.
SB 10.40.24 I too am deluded in this way,
ahaṁ cātmātmajāgāra- O almighty Lord, foolishly
dārārtha-svajanādiṣu thinking my body, children,
bhramāmi svapna-kalpeṣu home, wife, money and
mūḍhaḥ satya-dhiyā vibho followers to be real, though
they are actually as unreal
aham — I; ca — also; ātma — concerning my body; ātma-ja — children; as a dream.
agāra — home; dāra — wife; artha — wealth; sva-jana — followers; ādiṣu —
and so on; bhramāmi — am deluded; svapna — a dream; kalpeṣu — who
are just like; mūḍhaḥ — foolish; satya — that they are real; dhiyā — with the
idea; vibho — O almighty Lord.
SB 10.40.25 Thus mistaking the
anityānātma-duḥkheṣu temporary for the eternal, my
viparyaya-matir hy aham body for my self, and
dvandvārāmas tamo-viṣṭo sources of misery for
na jāne tvātmanaḥ priyam sources of happiness, I have
tried to take pleasure in
anitya — not eternal; anātma — not the real self; duḥkheṣu — in the sources material dualities. Covered in
of misery; viparyaya — backwards; matiḥ — whose mentality; hi — indeed; this way by ignorance, I
aham — I; dvandva — in duality; ārāmaḥ — taking pleasure; tamaḥ — in could not recognize You as
ignorance; viṣṭaḥ — absorbed; na jāne — I fail to recognize; tvā — You; the real object of my love.
ātmanaḥ — of myself; priyam — the dearmost.
SB 10.40.26 Just as a fool overlooks a
yathābudho jalaṁ hitvā body of water covered by the
praticchannaṁ tad-udbhavaiḥ vegetation growing in it and
abhyeti mṛga-tṛṣṇāṁ vai chases a mirage, so I have
tadvat tvāhaṁ parāṅ-mukhaḥ turned away from You.

yathā — as; abudhaḥ — someone who is unintelligent; jalam — water; hitvā

— overlooking; praticchannam — covered; tat-udbhavaiḥ — by the plants
growing in it; abhyeti — approaches; mṛga-tṛṣṇām — a mirage; vai —
indeed; tadvat — in that same way; tvā — You; aham — I; parāk-mukhaḥ —
turned away.
SB 10.40.27 My intelligence is so crippled
notsahe ’haṁ kṛpaṇa-dhīḥ that I cannot find the
kāma-karma-hataṁ manaḥ strength to curb my mind,
roddhuṁ pramāthibhiś cākṣair which is disturbed by
hriyamāṇam itas tataḥ material desires and
activities and constantly
na utsahe — am not able to find the strength; aham — I; kṛpaṇa — crippled; dragged here and there by
dhīḥ — whose intelligence; kāma — by material desires; karma — and my obstinate senses.
material activities; hatam — disturbed; manaḥ — my mind; roddhum — to
keep in check; pramāthibhiḥ — which are very powerful and willful; ca —
and; akṣaiḥ — by the senses; hriyamāṇam — being dragged; itaḥ tataḥ —
here and there.
SB 10.40.28 Being thus fallen, I am
so ’haṁ tavāṅghry-upagato ’smy asatāṁ durāpaṁ approaching Your feet for
tac cāpy ahaṁ bhavad-anugraha īśa manye shelter, O Lord, because
puṁso bhaved yarhi saṁsaraṇāpavargas although the impure can
tvayy abja-nābha sad-upāsanayā matiḥ syāt never attain Your feet, I think
it is nevertheless possible by
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saḥ — being such; aham — I; tava — Your; aṅghri — feet; upagataḥ asmi — Your mercy. Only when
am approaching; asatām — for those who are impure; durāpam — one’s material life has
impossible to attain; tat — that; ca — and; api — also; aham — I; bhavat — ceased, O lotus-naveled
Your; anugrahaḥ — mercy; īśa — O Lord; manye — think; puṁsaḥ — of a Lord, can one develop
person; bhavet — occurs; yarhi — when; saṁsaraṇa — of his rotation in the consciousness of You by
cycle of material existence; apavargaḥ — the cessation; tvayi — of You; abja serving Your pure devotees.
— like a lotus; nābha — O You whose navel; sat — of pure devotees;
upāsanayā — by worship; matiḥ — consciousness; syāt — develops.
SB 10.40.29 Obeisances to the Supreme
namo vijñāna-mātrāya Absolute Truth, the
sarva-pratyaya-hetave possessor of unlimited
puruṣeśa-pradhānāya energies. He is the
brahmaṇe ’nanta-śaktaye embodiment of pure,
transcendental knowledge,
namaḥ — obeisances; vijñāna — of pure knowledge; mātrāya — to the the source of all kinds of
embodiment; sarva — of all; pratyaya — forms of knowledge; hetave — to awareness, and the
the source; puruṣa — of a person; īśa — the controlling forces; pradhānāya predominator of the forces of
— to Him who predominates; brahmaṇe — to the Supreme Absolute Truth; nature that rule over the
ananta — unlimited; śaktaye — whose potencies. living being.
SB 10.40.30 O son of Vasudeva,
namas te vāsudevāya obeisances to You, within
sarva-bhūta-kṣayāya ca whom all living beings
hṛṣīkeśa namas tubhyaṁ reside. O Lord of the mind
prapannaṁ pāhi māṁ prabho and senses, again I offer
You my obeisances. O
namaḥ — obeisances; te — to You; vāsudevāya — the son of Vasudeva; master, please protect me,
sarva — of all; bhūta — living beings; kṣayāya — the residence; ca — and; who am surrendered unto
hṛṣīka-īśa — O Lord of the mind and senses; namaḥ — obeisances; tubhyam You.
— to You; prapannam — who am surrendered; pāhi — please protect; mām
— me; prabho — O master.

Brahmar Geet SB 10.47.12-21

SB 10.47.12 The gopī said: O honeybee, O
gopy uvāca friend of a cheater, don’t
madhupa kitava-bandho mā spṛśaṅghriṁ sapatnyāḥ touch My feet with your
kuca-vilulita-mālā-kuṅkuma-śmaśrubhir naḥ whiskers, which are smeared
vahatu madhu-patis tan-māninīnāṁ prasādaṁ with the kuṅkuma that rubbed
yadu-sadasi viḍambyaṁ yasya dūtas tvam īdṛk onto Kṛṣṇa’s garland when it
was crushed by the breasts of
gopī uvāca — the gopī said; madhupa — O bumblebee; kitava — of a a rival lover! Let Kṛṣṇa satisfy
cheater; bandho — O friend; mā spṛśa — please do not touch; aṅghrim — the women of Mathurā. One
the feet; sapatnyāḥ — of the lover who is our rival; kuca — the breast; who sends a messenger like
vilulita — fallen from; mālā — from the garland; kuṅkuma — with the red you will certainly be ridiculed
cosmetic; śmaśrubhiḥ — with the whiskers; naḥ — our; vahatu — let Him in the Yadus’ assembly.
bring; madhu-patiḥ — the Lord of the Madhu dynasty; tat — His; māninīnām
— to the women; prasādam — mercy or kindness; yadu-sadasi — in the
royal assembly of the Yadus; viḍambyam — an object of ridicule or
contempt; yasya — whose; dūtaḥ — messenger; tvam — you; īdṛk — such.
SB 10.47.13 After making us drink the
sakṛd adhara-sudhāṁ svāṁ mohinīṁ pāyayitvā enchanting nectar of His lips
sumanasa iva sadyas tatyaje ’smān bhavādṛk only once, Kṛṣṇa suddenly
paricarati kathaṁ tat-pāda-padmaṁ nu padmā abandoned us, just as you
hy api bata hṛta-cetā hy uttamaḥ-śloka-jalpaiḥ might quickly abandon some
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 flowers. How is it, then, that
sakṛt — once; adhara — of the lips; sudhām — the nectar; svām — His Goddess Padmā willingly
own; mohinīm — bewildering; pāyayitvā — making drink; sumanasaḥ — serves His lotus feet? Alas!
flowers; iva — like; sadyaḥ — suddenly; tatyaje — He abandoned; asmān The answer must certainly be
— us; bhavādṛk — like you; paricarati — serves; katham — why; tat — His; that her mind has been stolen
pāda-padmam — lotus feet; nu — I wonder; padmā — Lakṣmī, the goddess away by His deceitful words.
of fortune; hi api — indeed, because; bata — alas; hṛta — taken away;
cetāḥ — her mind; hi — certainly; uttamaḥ-śloka — of Kṛṣṇa; jalpaiḥ — by
the false speech.
SB 10.47.14 O bee, why do you sing here
kim iha bahu ṣaḍ-aṅghre gāyasi tvaṁ yadūnām so much about the Lord of the
adhipatim agṛhāṇām agrato naḥ purāṇam Yadus, in front of us homeless
vijaya-sakha-sakhīnāṁ gīyatāṁ tat-prasaṅgaḥ people? These topics are old
kṣapita-kuca-rujas te kalpayantīṣṭam iṣṭāḥ news to us. Better you sing
about that friend of Arjuna in
kim — why; iha — here; bahu — much; ṣaṭ-aṅghre — O bee (six-footed front of His new girlfriends,
one); gāyasi — are singing; tvam — you; yadūnām — of the Yadus; the burning desire in whose
adhipatim — about the master; agṛhāṇām — who have no home; agrataḥ breasts He has now relieved.
— in front of; naḥ — us; purāṇam — old; vijaya — of Arjuna; sakha — of the Those ladies will surely give
friend; sakhīnām — for the friends; gīyatām — should be sung; tat — of you the charity you are
Him; prasaṅgaḥ — the topics; kṣapita — relieved; kuca — of whose begging.
breasts; rujaḥ — the pain; te — they; kalpayanti — will provide; iṣṭam — the
charity you desire; iṣṭāḥ — His beloveds.
SB 10.47.15 In heaven, on earth or in the
divi bhuvi ca rasāyāṁ kāḥ striyas tad-durāpāḥ subterranean sphere, what
kapaṭa-rucira-hāsa-bhrū-vijṛmbhasya yāḥ syuḥ women are unavailable to
caraṇa-raja upāste yasya bhūtir vayaṁ kā Him? He simply arches His
api ca kṛpaṇa-pakṣe hy uttamaḥ-śloka-śabdaḥ eyebrows and smiles with
deceptive charm, and they all
divi — in the heavenly region; bhuvi — on the earth; ca — and; rasāyām — become His. The supreme
in the subterranean sphere; kāḥ — what; striyaḥ — women; tat — by Him; goddess herself worships the
durāpāḥ — unobtainable; kapaṭa — deceptive; rucira — charming; hāsa — dust of His feet, so what is our
with smiles; bhrū — of whose eyebrows; vijṛmbhasya — the arching; yāḥ — position in comparison? But at
who; syuḥ — become; caraṇa — of the feet; rajaḥ — the dust; upāste — least those who are wretched
worships; yasya — whose; bhūtiḥ — the goddess of fortune, wife of Lord can chant His name,
Nārāyaṇa; vayam — we; kā — who; api ca — nevertheless; kṛpaṇa-pakṣe Uttamaḥśloka.
— for those who are wretched; hi — indeed; uttamaḥ-śloka — the Supreme
Lord, who is glorified by the most sublime prayers; śabdaḥ — the name.

SB 10.47.16 Keep your head off My feet! I

visṛja śirasi pādaṁ vedmy ahaṁ cātu-kārair know what you’re doing. You
anunaya-viduṣas te ’bhyetya dautyair mukundāt expertly learned diplomacy
sva-kṛta iha viṣṛṣṭāpatya-paty-anya-lokā from Mukunda, and now you
vyasṛjad akṛta-cetāḥ kiṁ nu sandheyam asmin come as His messenger with
flattering words. But He
visṛja — let go of; śirasi — on your head; pādam — My foot; vedmi — know; abandoned those who for His
aham — I; cāṭu-kāraiḥ — with flattering words; anunaya — in the art of sake alone gave up their
conciliation; viduṣaḥ — who are expert; te — of you; abhyetya — having children, husbands and all
learned; dautyaiḥ — by acting as a messenger; mukundāt — from Kṛṣṇa; other relations. He’s simply
sva — for His own; kṛte — sake; iha — in this life; visṛṣṭa — who have ungrateful. Why should I
abandoned; apatya — children; patī — husbands; anya-lokāḥ — and make up with Him now?
everyone else; vyasṛjat — He abandoned; akṛta-cetāḥ — ungrateful; kim nu
— why indeed; sandheyam — should I make reconciliation; asmin — with
Him.

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SB 10.47.17 Like a hunter, He cruelly shot
mṛgayur iva kapīndraṁ vivyadhe lubdha-dharmā the king of the monkeys with
striyam akṛta virūpāṁ strī-jitaḥ kāma-yānām arrows. Because He was
balim api balim attvāveṣṭayad dhvāṅkṣa-vad yas conquered by a woman, He
tad alam asita-sakhyair dustyajas tat-kathārthaḥ disfigured another woman
who came to Him with lusty
mṛgayuḥ — a hunter; iva — like; kapi — of the monkeys; indram — the desires. And even after
king; vivyadhe — shot; lubdha-dharmā — behaving like a cruel hunter; consuming the gifts of Bali
striyam — a woman (namely, Śūrpaṇakhā); akṛta — made; virūpām — Mahārāja, He bound him up
disfigured; strī — by a woman (Sītādevī); jitaḥ — conquered; kāmayānām with ropes as if he were a
— who was impelled by lusty desire; balim — King Bali; api — also; balim crow. So let us give up all
— his tribute; attvā — consuming; aveṣṭayat — bound up; dhvāṅkṣavat — friendship with this dark-
just like a crow; yaḥ — who; tat — therefore; alam — enough; asita — with complexioned boy, even if we
black Kṛṣṇa; sakhyaiḥ — of all kinds of friendship; dustyajaḥ — impossible can’t give up talking about
to give up; tat — about Him; kathā — of the topics; arthaḥ — the Him.
elaboration.
SB 10.47.18 To hear about the pastimes
yad-anucarita-līlā-karṇa-pīyūṣa-vipruṭ- that Kṛṣṇa regularly performs
sakṛd-adana-vidhūta-dvandva-dharmā vinaṣṭāḥ is nectar for the ears. For
sapadi gṛha-kuṭumbaṁ dīnam utsṛjya dīnā those who relish just a single
bahava iha vihaṅgā bhikṣu-caryāṁ caranti drop of that nectar, even
once, their dedication to
yat — whose; anucarita — constantly performed activities; līlā — of such material duality is ruined.
pastimes; karṇa — for the ears; pīyūṣa — of the nectar; vipruṭ — of a drop; Many such persons have
sakṛt — just once; adana — by the partaking; vidhūta — removed entirely; suddenly given up their
dvandva — of duality; dharmāḥ — their propensities; vinaṣṭāḥ — ruined; wretched homes and families
sapadi — immediately; gṛha — their homes; kuṭumbam — and families; and, themselves becoming
dīnam — wretched; utsṛjya — rejecting; dīnāḥ — becoming themselves wretched, traveled here to
wretched; bahavaḥ — many persons; iha — here (in Vṛndāvana); vihaṅgāḥ Vṛndāvana to wander about
— (like) birds; bhikṣu — of begging; caryām — the livelihood; caranti — like birds, begging for their
they pursue. living.
SB 10.47.19 Faithfully taking His deceitful
vayam ṛtam iva jihma-vyāhṛtaṁ śraddadhānāḥ words as true, we became
kulika-rutam ivājñāḥ kṛṣṇa-vadhvo hariṇyaḥ just like the black deer’s
dadṛśur asakṛd etat tan-nakha-sparśa-tīvra foolish wives, who trust the
smara-ruja upamantrin bhaṇyatām anya-vārtā cruel hunter’s song. Thus we
repeatedly felt the sharp pain
vayam — we; ṛtam — true; iva — as if; jihma — deceptive; vyāhṛtam — His of lust caused by the touch of
speech; śraddadhānāḥ — trusting; kulika — of a hunter; rutam — the song; His nails. O messenger,
iva — as if; ajñāḥ — foolish; kṛṣṇa — of the black deer; vadhvaḥ — wives; please talk about something
hariṇyaḥ — the doe; dadṛśuḥ — experienced; asakṛt — repeatedly; etat — besides Kṛṣṇa.
this; tat — His; nakha — of the fingernails; sparśa — by the touch; tīvra —
sharp; smara — of lust; rujaḥ — the pain; upamantrin — O messenger;
bhaṇyatām — please speak; anya — another; vārtā — topic.
SB 10.47.20 O friend of My dear one, has
priya-sakha punar āgāḥ preyasā preṣitaḥ kiṁ My beloved sent you here
varaya kim anurundhe mānanīyo ’si me ’ṅga again? I should honor you,
nayasi katham ihāsmān dustyaja-dvandva-pārśvaṁ friend, so please choose
satatam urasi saumya śrīr vadhūḥ sākam āste whatever boon you wish. But
why have you come back
priya — of My beloved; sakha — O friend; punaḥ — once again; āgāḥ — here to take us to Him, whose
you have come; preyasā — by My beloved; preṣitaḥ — sent; kim — conjugal love is so difficult to
whether; varaya — please choose; kim — what; anurundhe — do you wish; give up? After all, gentle bee,
mānanīyaḥ — to be honored; asi — you are; me — by Me; aṅga — My dear His consort is the goddess
one; nayasi — you are bringing; katham — why; iha — here; asmān — us; Śrī, and she is always with
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dustyaja — impossible to give up; dvandva — conjugal connection with Him, staying upon His chest.
whom; pārśvam — to the side; satatam — always; urasi — on the chest;
saumya — O gentle one; śrīḥ — the goddess of fortune; vadhūḥ — His
consort; sākam — together with Him; āste — is present.
SB 10.47.21 O Uddhava! It is indeed
api bata madhu-puryām ārya-putro ’dhunāste regrettable that Kṛṣṇa resides
smarati sa pitṛ-gehān saumya bandhūṁś ca gopān in Mathurā. Does He
kvacid api sa kathā naḥ kiṅkarīṇāṁ gṛṇīte remember His father’s
bhujam aguru-sugandhaṁ mūrdhny adhāsyat kadā nu household affairs and His
friends, the cowherd boys? O
api — certainly; bata — regrettable; madhu-puryām — in the city of great soul! Does He ever talk
Mathurā; ārya-putraḥ — the son of Nanda Mahārāja; adhunā — now; āste about us, His maidservants?
— resides; smarati — remembers; saḥ — He; pitṛ-gehān — the household When will He lay on our
affairs of His father; saumya — O great soul (Uddhava); bandhūn — His heads His aguru-scented
friends; ca — and; gopān — the cowherd boys; kvacit — sometimes; api — hand?
or; saḥ — He; kathāḥ — talks; naḥ — of us; kiṅkarīṇām — of the
maidservants; gṛṇīte — relates; bhujam — hand; aguru-su-gandham —
having the fragrance of aguru; mūrdhni — on the head; adhāsyat — will
keep; kadā — when; nu — maybe.

Prayers by Muchukunda SB 10.51.45-57

SB 10.51.45 Śrī Mucukunda said: O Lord,
śrī-mucukunda uvāca the people of this world, both
vimohito ’yaṁ jana īśa māyayā men and women, are
tvadīyayā tvāṁ na bhajaty anartha-dṛk bewildered by Your illusory
sukhāya duḥkha-prabhaveṣu sajjate energy. Unaware of their real
gṛheṣu yoṣit puruṣaś ca vañcitaḥ benefit, they do not worship
You but instead seek
śrī-mucukundaḥ uvāca — Śrī Mucukunda said; vimohitaḥ — bewildered; happiness by entangling
ayam — this; janaḥ — person; īśa — O Lord; māyayā — by the illusory themselves in family affairs,
energy; tvadīyayā — Your own; tvām — You; na bhajati — does not which are actually sources of
worship; anartha-dṛk — not seeing one’s real benefit; sukhāya — for the misery.
sake of happiness; duḥkha — misery; prabhaveṣu — in things that cause;
sajjate — becomes entangled; gṛheṣu — in affairs of family life; yoṣit —
woman; puruṣaḥ — man; ca — and; vañcitaḥ — cheated.
SB 10.51.46 That person has an impure
labdhvā jano durlabham atra mānuṣaṁ mind who, despite having
kathañcid avyaṅgam ayatnato ’nagha somehow or other
pādāravindaṁ na bhajaty asan-matir automatically obtained the
gṛhāndha-kūpe patito yathā paśuḥ rare and highly evolved
human form of life, does not
labdhvā — attaining; janaḥ — a person; durlabham — rarely obtained; atra worship Your lotus feet. Like
— in this world; mānuṣam — the human form of life; kathañcit — somehow an animal that has fallen into
or other; avyaṅgam — with undistorted limbs (unlike the various animal a blind well, such a person
forms); ayatnataḥ — without endeavor; anagha — O sinless one; pāda — has fallen into the darkness
Your feet; aravindam — lotuslike; na bhajati — he does not worship; asat — of a material home.
impure; matiḥ — his mentality; gṛha — of home; andha — blind; kūpe — in
the well; patitaḥ — fallen; yathā — as; paśuḥ — an animal.
SB 10.51.47 I have wasted all this time, O
mamaiṣa kālo ’jita niṣphalo gato unconquerable one,
rājya-śriyonnaddha-madasya bhū-pateḥ becoming more and more
martyātma-buddheḥ suta-dāra-kośa-bhūṣv intoxicated by my domain and
āsajjamānasya duranta-cintayā opulence as an earthly king.
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 Misidentifying the mortal body
mama — my; eṣaḥ — this; kālaḥ — time; ajita — O unconquerable one; as the self, becoming
niṣphalaḥ — fruitlessly; gataḥ — now gone; rājya — by kingdom; śriyā — attached to children, wives,
and opulence; unnaddha — built up; madasya — whose intoxication; treasury and land, I suffered
bhūpateḥ — a king of the earth; martya — the mortal body; ātma — as the endless anxiety.
self; buddheḥ — whose mentality; suta — to children; dāra — wives; kośa
— treasury; bhūṣu — and land; āsajjamānasya — becoming attached;
duranta — endless; cintayā — with anxiety.
SB 10.51.48 With deep arrogance I took
kalevare ’smin ghaṭa-kuḍya-sannibhe myself to be the body, which
nirūḍha-māno nara-deva ity aham is a material object like a pot
vṛto rathebhāśva-padāty-anīkapair or a wall. Thinking myself a
gāṁ paryaṭaṁs tvāgaṇayan su-durmadaḥ god among men, I traveled
the earth surrounded by my
kalevare — in the body; asmin — this; ghaṭa — a pot; kuḍya — or a wall; charioteers, elephants,
sannibhe — which is like; nirūḍha — exaggerated; mānaḥ — whose false cavalry, foot soldiers and
identification; nara-devaḥ — a god among men (king); iti — thus (thinking generals, disregarding You in
myself); aham — I; vṛtaḥ — surrounded; ratha — by chariots; ibha — my deluding pride.
elephants; aśva — horses; padāti — infantry; anīkapaiḥ — and generals;
gām — the earth; paryaṭan — traveling; tvā — You; agaṇayan — not
regarding seriously; su-durmadaḥ — very much deluded by pride.
SB 10.51.49 A man obsessed with
pramattam uccair itikṛtya-cintayā thoughts of what he thinks
pravṛddha-lobhaṁ viṣayeṣu lālasam needs to be done, intensely
tvam apramattaḥ sahasābhipadyase greedy, and delighting in
kṣul-lelihāno ’hir ivākhum antakaḥ sense enjoyment is suddenly
confronted by You, who are
pramattam — thoroughly deluded; uccaiḥ — extensive; iti-kṛtya — of what ever alert. Like a hungry
needs to be done; cintayā — with thought; pravṛddha — increased fully; snake licking its fangs before
lobham — whose greed; viṣayeṣu — for sense objects; lālasam — a mouse, You appear before
hankering; tvam — You; apramattaḥ — not deluded; sahasā — suddenly; him as death.
abhipadyase — confront; kṣut — out of thirst; lelihānaḥ — licking its fangs;
ahiḥ — a snake; iva — as; ākhum — a mouse; antakaḥ — death.
SB 10.51.50 The body that at first rides
purā rathair hema-pariṣkṛtaiś caran high on fierce elephants or
mataṁ-gajair vā nara-deva-saṁjñitaḥ chariots adorned with gold
sa eva kālena duratyayena te and is known by the name
kalevaro viṭ-kṛmi-bhasma-saṁjñitaḥ “king” is later, by Your
invincible power of time,
purā — previously; rathaiḥ — in chariots; hema — with gold; pariṣkṛtaiḥ — called “feces,” “worms,” or
furnished; caran — riding; matam — fierce; gajaiḥ — on elephants; vā — or; “ashes.”
nara-deva — king; saṁjñitaḥ — named; saḥ — that; eva — same; kālena —
by time; duratyayena — unavoidable; te — Your; kalevaraḥ — body; viṭ —
as feces; kṛmi — worms; bhasma — ashes; saṁjñitaḥ — named.
SB 10.51.51 Having conquered the entire
nirjitya dik-cakram abhūta-vigraho circle of directions and being
varāsana-sthaḥ sama-rāja-vanditaḥ thus free of conflict, a man
gṛheṣu maithunya-sukheṣu yoṣitāṁ sits on a splendid throne,
krīḍā-mṛgaḥ pūruṣa īśa nīyate receiving praise from leaders
who were once his equals.
nirjitya — having conquered; dik — of directions; cakram — the whole circle; But when he enters the
abhūta — nonexistent; vigrahaḥ — any conflict for whom; vara-āsana — on women’s chambers, where
an exalted throne; sthaḥ — seated; sama — equal; rāja — by kings; sex pleasure is found, he is
vanditaḥ — praised; gṛheṣu — in residences; maithunya — sex; sukheṣu — led about like a pet animal, O
whose happiness; yoṣitām — of women; krīḍā-mṛgaḥ — a pet animal; Lord.
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puruṣaḥ — the person; īśa — O Lord; nīyate — is led about.
SB 10.51.52 A king who desires even
karoti karmāṇi tapaḥ-suniṣṭhito greater power than he
nivṛtta-bhogas tad-apekṣayādadat already has strictly performs
punaś ca bhūyāsam ahaṁ sva-rāḍ iti his duties, carefully practicing
pravṛddha-tarṣo na sukhāya kalpate austerity and forgoing sense
enjoyment. But he whose
karoti — one performs; karmāṇi — duties; tapaḥ — in the practice of urges are so rampant,
austerities; su-niṣṭhitaḥ — very fixed; nivṛtta — avoiding; bhogaḥ — sense thinking “I am independent
enjoyment; tat — with that (position which he already has); apekṣayā — in and supreme,” cannot attain
comparison; adadat — assuming; punaḥ — further; ca — and; bhūyāsam — happiness.
greater; aham — I; sva-rāṭ — sovereign ruler; iti — thus thinking; pravṛddha
— rampant; tarṣaḥ — whose urges; na — not; sukhāya — happiness;
kalpate — can attain.
SB 10.51.53 When the material life of a
bhavāpavargo bhramato yadā bhavej wandering soul has ceased,
janasya tarhy acyuta sat-samāgamaḥ O Acyuta, he may attain the
sat-saṅgamo yarhi tadaiva sad-gatau association of Your devotees.
parāvareśe tvayi jāyate matiḥ And when he associates with
them, there awakens in him
bhava — of material existence; apavargaḥ — the cessation; bhramataḥ — devotion unto You, who are
who has been wandering; yadā — when; bhavet — occurs; janasya — for a the goal of the devotees and
person; tarhi — at that time; acyuta — O infallible Lord; sat — of saintly the Lord of all causes and
devotees; samāgamaḥ — the association; sat-saṇgamaḥ — saintly their effects.
association; yarhi — when; tadā — then; eva — only; sat — of the saintly;
gatau — who is the goal; para — of superior (the causes of material
creation); avara — and inferior (their products); īśe — for the Supreme Lord;
tvayi — Yourself; jāyate — is born; matiḥ — devotion.
SB 10.51.54 My Lord, I think You have
manye mamānugraha īśa te kṛto shown me mercy, since my
rājyānubandhāpagamo yadṛcchayā attachment to my kingdom
yaḥ prārthyate sādhubhir eka-caryayā has spontaneously ceased.
vanaṁ vivikṣadbhir akhaṇḍa-bhūmi-paiḥ Such freedom is prayed for
by saintly rulers of vast
manye — I think; mama — to me; anugrahaḥ — mercy; īśa — O Lord; te — empires who desire to enter
by You; kṛtaḥ — done; rājya — to kingdom; anubandha — of attachment; the forest for a life of solitude.
apagamaḥ — the removal; yadṛcchayā — spontaneous; yaḥ — which;
prārthyate — is prayed for; sādhubhiḥ — saintly; eka-caryayā — in solitude;
vanam — the forest; vivikṣadbhiḥ — who desire to enter; akhaṇḍa —
unlimited; bhūmi — of lands; paiḥ — by rulers.
SB 10.51.55 O all-powerful one, I desire
na kāmaye ’nyaṁ tava pāda-sevanād no boon other than service to
akiñcana-prārthyatamād varaṁ vibho Your lotus feet, the boon
ārādhya kas tvāṁ hy apavarga-daṁ hare most eagerly sought by those
vṛṇīta āryo varam ātma-bandhanam free of material desire. O
Hari, what enlightened
na kāmaye — I do not desire; anyam — another; tava — Your; pāda — of person who worships You,
the feet; sevanāt — than the service; akiñcana — by those who want the giver of liberation, would
nothing material; prārthya-tamāt — which is the favorite object of entreaty; choose a boon that causes
varam — boon; vibho — O all-powerful one; ārādhya — worshiping; kaḥ — his own bondage?
who; tvām — You; hi — indeed; apavarga — of liberation; dam — the
bestower; hare — O Lord Hari; vṛṇīta — would choose; āryaḥ — a spiritually
advanced person; varam — boon; ātma — his own; bandhanam — (cause
of) bondage.

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SB 10.51.56 Therefore, O Lord, having put
tasmād visṛjyāśiṣa īśa sarvato aside all objects of material
rajas-tamaḥ-sattva-guṇānubandhanāḥ desire, which are bound to
nirañjanaṁ nirguṇam advayaṁ paraṁ the modes of passion,
tvāṁ jñāpti-mātraṁ puruṣaṁ vrajāmy aham ignorance and goodness, I
am approaching You, the
tasmāt — therefore; visṛjya — putting aside; āśiṣaḥ — desirable objects; īśa Supreme Personality of
— O Lord; sarvataḥ — entirely; rajaḥ — with passion; tamaḥ — ignorance; Godhead, for shelter. You are
sattva — and goodness; guṇa — the material modes; anu-bandhanāḥ — not covered by mundane
entangled; nirañjanam — free from mundane designations; nirguṇam — designations; rather, You are
transcendental to the material modes; advayam — nondual; param — the Supreme Absolute Truth,
supreme; tvām — You; jñāpti-mātram — pure knowledge; puruṣam — the full in pure knowledge and
original person; vrajāmi — am approaching; aham — I. transcendental to the material
modes.
SB 10.51.57 For so long I have been
ciram iha vṛjinārtas tapyamāno ’nutāpair pained by troubles in this
avitṛṣa-ṣaḍ-amitro ’labdha-śāntiḥ kathañcit world and have been burning
śaraṇa-da samupetas tvat-padābjaṁ parātman with lamentation. My six
abhayam ṛtam aśokaṁ pāhi māpannam īśa enemies are never satiated,
and I can find no peace.
ciram — for a long time; iha — in this world; vṛjina — by disturbances; ārtaḥ Therefore, O giver of shelter,
— distressed; tapyamānaḥ — tormented; anutāpaiḥ — with remorse; avitṛṣa O Supreme Soul, please
— unsatiated; ṣaṭ — six; amitraḥ — whose enemies (the five senses and the protect me. O Lord, in the
mind); alabdha — not attaining; śāntiḥ — peace; kathañcit — by some midst of danger I have by
means; śaraṇa — of shelter; da — O bestower; samupetaḥ — who have good fortune approached
approached; tvat — Your; pada-abjam — lotus feet; para-ātman — O Your lotus feet, which are the
Supreme Soul; abhayam — fearless; ṛtam — the truth; aśokam — free from truth and which thus make
sorrow; pāhi — please protect; mā — me; āpannam — who am confronted one fearless and free of
with dangers; īśa — O Lord. sorrow.

Rukmini’s prayers (letter) to Krishna SB 10.52.37-43

SB 10.52.37 Śrī Rukmiṇī said [in her letter,
śrī-rukmiṇy uvāca as read by the brāhmaṇa]: O
śrutvā guṇān bhuvana-sundara śṛṇvatāṁ te beauty of the worlds, having
nirviśya karṇa-vivarair harato ’ṅga-tāpam heard of Your qualities, which
rūpaṁ dṛśāṁ dṛśimatām akhilārtha-lābhaṁ enter the ears of those who
tvayy acyutāviśati cittam apatrapaṁ me hear and remove their bodily
distress, and having also
śrī-rukmiṇī uvāca — Śrī Rukmiṇī said; śrutvā — hearing; guṇān — the heard of Your beauty, which
qualities; bhuvana — of all the worlds; sundara — O beauty; śṛṇvatām — fulfills all the visual desires of
for those who hear; te — Your; nirviśya — having entered; karṇa — of the those who see, I have fixed my
ears; vivaraiḥ — by the orifices; harataḥ — removing; aṅga — of their shameless mind upon You, O
bodies; tāpam — the pain; rūpam — the beauty; dṛśām — of the sense of Kṛṣṇa.
sight; dṛśi-matām — of those who have eyes; akhila — total; artha — of the
fulfillment of desires; lābham — the obtaining; tvayi — in You; acyuta — O
infallible Kṛṣṇa; āviśati — is entering; cittam — mind; apatrapam —
shameless; me — my.
SB 10.52.38 O Mukunda, You are equal
kā tvā mukunda mahatī kula-śīla-rūpa- only to Yourself in lineage,
vidyā-vayo-draviṇa-dhāmabhir ātma-tulyam character, beauty, knowledge,
dhīrā patiṁ kulavatī na vṛṇīta kanyā youthfulness, wealth and
kāle nṛ-siṁha nara-loka-mano-’bhirāmam influence. O lion among men,
You delight the minds of all
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kā — who; tvā — You; mukunda — O Kṛṣṇa; mahatī — aristocratic; kula — mankind. What aristocratic,
in terms of family background; śīla — character; rūpa — beauty; vidyā — sober-minded and
knowledge; vayaḥ — youth; draviṇa — property; dhāmabhiḥ — and marriageable girl of a good
influence; ātma — to Yourself only; tulyam — equal; dhīrā — who is sober; family would not choose You
patim — as her husband; kula-vatī — of a good family; na vṛṇīta — would as her husband when the
not choose; kanyā — marriageable young lady; kāle — at such a time; nṛ proper time has come?
— among men; siṁha — O lion; nara-loka — of human society; manaḥ —
to the minds; abhirāmam — who give pleasure.
SB 10.52.39 Therefore, my dear Lord, I
tan me bhavān khalu vṛtaḥ patir aṅga jāyām have chosen You as my
ātmārpitaś ca bhavato ’tra vibho vidhehi husband, and I surrender
mā vīra-bhāgam abhimarśatu caidya ārād myself to You. Please come
gomāyu-van mṛga-pater balim ambujākṣa swiftly, O almighty one, and
make me Your wife. My dear
tat — therefore; me — by me; bhavān — Your good self; khalu — indeed; lotus-eyed Lord, let Śiśupāla
vṛtaḥ — chosen; patiḥ — as husband; aṅga — dear Lord; jāyām — as wife; never touch the hero’s portion
ātmā — myself; arpitaḥ — offered; ca — and; bhavataḥ — to You; atra — like a jackal stealing the
here; vibho — O omnipotent one; vidhehi — please accept; mā — never; property of a lion.
vīra — of the hero; bhāgam — the portion; abhimarśatu — should touch;
caidyaḥ — Śiśupāla, son of the King of Cedi; ārāt — swiftly; gomāyu-vat —
like a jackal; mṛga-pateḥ — belonging to the king of animals, the lion; balim
— the tribute; ambuja-akṣa — O lotus-eyed one.
SB 10.52.40 If I have sufficiently worshiped
pūrteṣṭa-datta-niyama-vrata-deva-vipra the Supreme Personality of
gurv-arcanādibhir alaṁ bhagavān pareśaḥ Godhead by pious works,
ārādhito yadi gadāgraja etya pāṇiṁ sacrifices, charity, rituals and
gṛhṇātu me na damaghoṣa-sutādayo ’nye vows, and also by worshiping
the demigods, brāhmaṇas and
pūrta — by pious works (such as feeding brāhmaṇas, digging wells, etc.); gurus, then may Gadāgraja
iṣṭa — sacrificial performances; datta — charity; niyama — ritual come and take my hand, and
observances (such as visiting holy places); vrata — vows of penance; deva not Damaghoṣa’s son or
— of the demigods; vipra — brāhmaṇas; guru — and spiritual masters; anyone else.
arcana — by worship; ādibhiḥ — and by other activities; alam —
sufficiently; bhagavān — the Personality of Godhead; para — supreme;
īśaḥ — controller; ārādhitaḥ — rendered devotional service; yadi — if;
gada-agrajaḥ — Kṛṣṇa, the elder brother of Gada; etya — coming here;
pāṇim — the hand; gṛhṇātu — may please take; me — my; na — not;
damaghoṣa-suta — Śiśupāla, the son of Damaghoṣa; ādayaḥ — and so
on; anye — others.

SB 10.52.41 O unconquerable one,

śvo bhāvini tvam ajitodvahane vidarbhān tomorrow when my marriage
guptaḥ sametya pṛtanā-patibhiḥ parītaḥ ceremony is about to begin,
nirmathya caidya-magadhendra-balaṁ prasahya You should arrive unseen in
māṁ rākṣasena vidhinodvaha vīrya-śulkām Vidarbha and surround
Yourself with the leaders of
śvaḥ bhāvini — tomorrow; tvam — You; ajita — O unconquerable one; Your army. Then crush the
udvahane — at the time of the marriage ceremony; vidarbhān — to forces of Caidya and
Vidarbha; guptaḥ — unseen; sametya — coming; pṛtanā — of Your army; Magadhendra and marry me in
patibhiḥ — by the leaders; parītaḥ — surrounded; nirmathya — crushing; the Rākṣasa style, winning me
caidya — of Caidya, Śiśupāla; magadha-indra — and the King of with Your valor.
Magadha, Jarāsandha; balam — the military strength; prasahya — by
force; mām — me; rākṣasena vidhinā — in the Rākṣasa style; udvaha —
take in marriage; vīrya — Your prowess; śulkām — the payment for whom.

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SB 10.52.42 Since I will be staying within
antaḥ-purāntara-carīm anihatya bandhūn the inner chambers of the
tvām udvahe katham iti pravadāmy upāyam palace, You may wonder,
pūrve-dyur asti mahatī kula-deva-yātrā “How can I carry you away
yasyāṁ bahir nava-vadhūr girijām upeyāt without killing some of your
relatives?” But I shall tell You a
antaḥ-pura — the women’s quarters of the palace; antara — within; carīm way: On the day before the
— moving; anihatya — without killing; bandhūn — your relatives; tvām — marriage there is a grand
you; udvahe — I shall carry away; katham — how; iti — saying such words; procession to honor the royal
pravadāmi — I shall explain; upāyam — a means; pūrve-dyuḥ — on the family’s deity, and in this
day before; asti — there is; mahatī — large; kula — of the royal family; procession the new bride goes
deva — for the presiding deity; yātrā — a ceremonial procession; yasyām outside the city to visit
— in which; bahiḥ — outside; nava — new; vadhūḥ — the bride; girijām — Goddess Girijā.
goddess Girijā (Ambikā); upeyāt — approaches.
SB 10.52.43 O lotus-eyed one, great souls
yasyāṅghri-paṅkaja-rajaḥ-snapanaṁ mahānto like Lord Śiva hanker to bathe
vāñchanty umā-patir ivātma-tamo-’pahatyai in the dust of Your lotus feet
yarhy ambujākṣa na labheya bhavat-prasādaṁ and thereby destroy their
jahyām asūn vrata-kṛśān śata-janmabhiḥ syāt ignorance. If I cannot obtain
Your mercy, I shall simply give
yasya — whose; aṅghri — of the feet; paṅkaja — lotus; rajaḥ — with the up my vital force, which will
dust; snapanam — bathing; mahāntaḥ — great souls; vāñchanti — hanker have become weak from the
after; umā-patiḥ — Lord Śiva, husband of Goddess Umā; iva — just as; severe penances I will
ātma — their own; tamaḥ — of the ignorance; apahatyai — to vanquish; perform. Then, after hundreds
yarhi — when; ambuja-akṣa — O lotus-eyed one; na labheya — I cannot of lifetimes of endeavor, I may
obtain; bhavat — Your; prasādam — mercy; jahyām — I should give up; obtain Your mercy.
asūn — my life airs; vrata — by austere penances; kṛśān — weakened;
śata — hundreds; janmabhiḥ — after lifetimes; syāt — it may be.

Prayers by Rudra (Bana’s battle) SB 10.63.34-45

SB 10.63.34
śrī-rudra uvāca
tvaṁ hi brahma paraṁ jyotir
gūḍhaṁ brahmaṇi vāṅ-maye
yaṁ paśyanty amalātmāna
ākāśam iva kevalam
śrī-rudraḥ uvāca — Lord Śiva said; tvam — You; hi — alone; brahma — are uncontaminated, like the
the Absolute Truth; param — supreme; jyotiḥ — light; gūḍham — hidden; sky.
brahmaṇi — in the Absolute; vāk-maye — in its form of language (the
Vedas); yam — whom; paśyanti — they see; amala — spotless; ātmānaḥ
— whose hearts; ākāśam — the sky; iva — like; kevalam — pure.
SB 10.63.35-36
nābhir nabho ’gnir mukham ambu reto
dyauḥ śīrṣam āśāḥ śrutir aṅghrir urvī
candro mano yasya dṛg arka ātmā
ahaṁ samudro jaṭharaṁ bhujendraḥ
romāṇi yasyauṣadhayo ’mbu-vāhāḥ
keśā viriñco dhiṣaṇā visargaḥ
prajā-patir hṛdayaṁ yasya dharmaḥ
sa vai bhavān puruṣo loka-kalpaḥ
Śrī Rudra said: You alone are
the Absolute Truth, the
supreme light, the mystery
hidden within the verbal
manifestation of the Absolute.
Those whose hearts are
spotless can see You, for You
The sky is Your navel, fire
Your face, water Your semen,
and heaven Your head. The
cardinal directions are Your
sense of hearing, herbal plants
the hairs on Your body, and
water-bearing clouds the hair
on Your head. The earth is
Your foot, the moon Your
mind, and the sun Your vision,
while I am Your ego. The
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nābhiḥ — the navel; nabhaḥ — the sky; agniḥ — fire; mukham — the face; ocean is Your abdomen, Indra
ambu — water; retaḥ — the semen; dyauḥ — heaven; śīrṣam — the head; Your arm, Lord Brahmā Your
āśāḥ — the directions; śrutiḥ — the sense of hearing; aṅghriḥ — the foot; intelligence, the progenitor of
urvī — the earth; candraḥ — the moon; manaḥ — the mind; yasya — mankind Your genitals, and
whose; dṛk — sight; arkaḥ — the sun; ātmā — self-awareness; aham — I religion Your heart. You are
(Śiva); samudraḥ — the ocean; jaṭharam — the abdomen; bhuja — the indeed the original puruṣa,
arm; indraḥ — Indra; romāṇi — the hairs on the body; yasya — whose; creator of the worlds.
oṣadhayaḥ — herbal plants; ambu-vāhāḥ — water-bearing clouds; keśāḥ
— the hairs on the head; viriñcaḥ — Lord Brahmā; dhiṣaṇā — the
discriminating intelligence; visargaḥ — the genitals; prajā-patiḥ — the
progenitor of mankind; hṛdayam — the heart; yasya — whose; dharmaḥ —
religion; saḥ — He; vai — indeed; bhavān — Your good self; puruṣaḥ —
the primeval creator; loka — the worlds; kalpaḥ — produced from whom.

SB 10.63.37 Your current descent into the

tavāvatāro ’yam akuṇṭha-dhāman material realm, O Lord of
dharmasya guptyai jagato hitāya unrestricted power, is meant
vayaṁ ca sarve bhavatānubhāvitā for upholding the principles of
vibhāvayāmo bhuvanāni sapta justice and benefiting the
entire universe. We demigods,
tava — Your; avatāraḥ — descent; ayam — this; akuṇṭha — unrestricted; each depending on Your grace
dhāman — O You whose power; dharmasya — of justice; guptyai — for and authority, develop the
the protection; jagataḥ — of the universe; hitāya — for the benefit; vayam seven planetary systems.
— we; ca — also; sarve — all; bhavatā — by You; anubhāvitāḥ —
enlightened and authorized; vibhāvayāmaḥ — we manifest and develop;
bhuvanāni — the worlds; sapta — seven.

SB 10.63.38 You are the original person,

tvam eka ādyaḥ puruṣo ’dvitīyas one without a second,
turyaḥ sva-dṛg dhetur ahetur īśaḥ transcendental and self-
pratīyase ’thāpi yathā-vikāraṁ manifesting. Uncaused, you
sva-māyayā sarva-guṇa-prasiddhyai are the cause of all, and You
are the ultimate controller. You
tvam — You; ekaḥ — one; ādyaḥ — original; puruṣaḥ — Supreme Person; are nonetheless perceived in
advitīyaḥ — without a second; turyaḥ — transcendental; sva-dṛk — self- terms of the transformations of
manifesting; hetuḥ — the cause; ahetuḥ — having no cause; īśaḥ — the matter effected by Your illusory
supreme controller; pratīyase — You are perceived; atha api — energy — transformations You
nonetheless; yathā — according to; vikāram — various transformations; sanction so that the various
sva — by Your own; māyayā — illusory potency; sarva — of all; guṇa — material qualities can fully
material qualities; prasiddhyai — for the complete manifestation. manifest.

SB 10.63.39 O almighty one, just as the

yathaiva sūryaḥ pihitaś chāyayā svayā sun, though hidden by a cloud,
chāyāṁ ca rūpāṇi ca sañcakāsti illuminates the cloud and all
evaṁ guṇenāpihito guṇāṁs tvam other visible forms as well, so
ātma-pradīpo guṇinaś ca bhūman You, although hidden by the
material qualities, remain self-
yathā eva — just as; sūryaḥ — the sun; pihitaḥ — covered; chāyayā — by luminous and thus reveal all
the shade; svayā — its own; chāyām — the shade; ca — and; rūpāṇi — those qualities, along with the
visible forms; ca — also; sañcakāsti — illuminates; evam — similarly; living entities who possess
guṇena — by the material quality (of false ego); apihitaḥ — covered; guṇān them.
— the qualities of matter; tvam — You; ātma-pradīpaḥ — self-luminous;
guṇinaḥ — the possessors of these qualities (the living entities); ca — and;
bhūman — O almighty one.

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SB 10.63.40 Their intelligence bewildered
yan-māyā-mohita-dhiyaḥ by Your māyā, fully attached to
putra-dāra-gṛhādiṣu children, wife, home and so
unmajjanti nimajjanti on, persons immersed in the
prasaktā vṛjinārṇave ocean of material misery
sometimes rise to the surface
yat — of whom; māyā — by the illusory energy; mohita — bewildered; and sometimes sink down.
dhiyaḥ — their intelligence; putra — with regard to children; dāra — wife;
gṛha — home; ādiṣu — and so on; unmajjanti — they rise to the surface;
nimajjanti — they become submerged; prasaktāḥ — fully entangled; vṛjina
— of misery; arṇave — in the ocean.
SB 10.63.41 One who has attained this
deva-dattam imaṁ labdhvā human form of life as a gift
nṛ-lokam ajitendriyaḥ from God, yet who fails to
yo nādriyeta tvat-pādau control his senses and honor
sa śocyo hy ātma-vañcakaḥ Your feet, is surely to be pitied,
for he is only cheating himself.
deva — by the Supreme Lord; dattam — given; imam — this; labdhvā —
attaining; nṛ — of human beings; lokam — the world; ajita — uncontrolled;
indriyaḥ — his senses; yaḥ — who; na ādriyeta — will not honor; tvat —
Your; pādau — feet; saḥ — he; śocyaḥ — pitiable; hi — indeed; ātma — of
himself; vañcakaḥ — a cheater.
SB 10.63.42 That mortal who rejects You —
yas tvāṁ visṛjate martya his true Self, dearmost friend,
ātmānaṁ priyam īśvaram and Lord — for the sake of
viparyayendriyārthārthaṁ sense objects, whose nature is
viṣam atty amṛtaṁ tyajan just the opposite, refuses
nectar and instead consumes
yaḥ — who; tvām — You; visṛjate — rejects; martyaḥ — mortal man; poison.
ātmānam — his true Self; priyam — dearmost; īśvaram — Lord; viparyaya
— which are just the opposite; indriya-artha — of sense objects; artham —
for the sake; viṣam — poison; atti — he eats; amṛtam — nectar; tyajan —
avoiding.
SB 10.63.43 I, Lord Brahmā, the other
ahaṁ brahmātha vibudhā demigods and the pure-
munayaś cāmalāśayāḥ minded sages have all
sarvātmanā prapannās tvām surrendered wholeheartedly
ātmānaṁ preṣṭham īśvaram unto You, our dearmost Self
and Lord.
aham — I; brahmā — Brahmā; atha — and also; vibudhāḥ — the
demigods; munayaḥ — the sages; ca — and; amala — pure; āśayāḥ —
whose consciousness; sarva-ātmanā — wholeheartedly; prapannāḥ —
surrendered; tvām — unto You; ātmānam — the Self; preṣṭham — the
dearmost; īśvaram — the Lord.
SB 10.63.44 Let us worship You, the
taṁ tvā jagat-sthity-udayānta-hetuṁ Supreme Lord, to be freed
samaṁ prasāntaṁ suhṛd-ātma-daivam from material life. You are the
ananyam ekaṁ jagad-ātma-ketaṁ maintainer of the universe and
bhavāpavargāya bhajāma devam the cause of its creation and
demise. Equipoised and
tam — Him; tvā — You; jagat — of the universe; sthiti — of the perfectly at peace, You are the
maintenance; udaya — the rise; anta — and the demise; hetum — the true friend, Self and
cause; samam — equipoised; praśāntam — perfectly at peace; suhṛt — worshipable Lord. You are one
the friend; ātma — Self; daivam — and worshipable Lord; ananyam — without a second, the shelter
without a second; ekam — unique; jagat — of all the worlds; ātma — and of all the worlds and all souls.
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all souls; ketam — the shelter; bhava — of material life; apavargāya — for
the cessation; bhajāma — let us worship; devam — the Supreme Lord.
SB 10.63.45
ayaṁ mameṣṭo dayito ’nuvartī
mayābhayaṁ dattam amuṣya deva
sampādyatāṁ tad bhavataḥ prasādo
yathā hi te daitya-patau prasādaḥ
ayam — this; mama — my; iṣṭaḥ — favored; dayitaḥ — very dear; anuvartī Prahlāda, the lord of the
— follower; mayā — by me; abhayam — fearlessness; dattam — given; demons.
amuṣya — his; deva — O Lord; sampādyatām — please let it be granted;
tat — therefore; bhavataḥ — Your; prasādaḥ — grace; yathā — as; hi —
indeed; te — Your; daitya — of the demons; patau — for the chief
(Prahlāda); prasādaḥ — grace.
Prayers By Vedas SB 10.87.14-41
SB 10.87.14
śrī-śrutaya ūcuḥ
jaya jaya jahy ajām ajita doṣa-gṛbhīta-guṇāṁ
tvam asi yad ātmanā samavaruddha-samasta-bhagaḥ
aga-jagad-okasām akhila-śakty-avabodhaka te
kvacid ajayātmanā ca carato ’nucaren nigamaḥ
śrī-śrutayaḥ ūcuḥ — the Vedas said; jayajaya — victory to You,
victory to You; jahi — please defeat; ajām — the eternal illusory
potency of Māyā; ajita — O unconquerable one; doṣa — to create
discrepancies; gṛbhīta — who has assumed; guṇām — the
qualities of matter; tvam — You; asi — are; yat — because;
ātmanā — in Your original status; samavaruddha — complete;
samasta — in all; bhagaḥ — opulences; aga — nonmoving; jagat
— and moving; okasām — of those who possess material bodies;
akhila — of all; śakti — the energies; avabodhaka — O You who
awaken; te — You; kvacit — sometimes; ajayā — with Your
material energy; ātmanā — and with Your internal, spiritual energy;
ca — also; carataḥ — engaging; anucaret — can appreciate;
nigamaḥ — the Vedas.
SB 10.87.15
bṛhad upalabdham etad avayanty avaśeṣatayā
yata udayāstam-ayau vikṛter mṛdi vāvikṛtāt
ata ṛṣayo dadhus tvayi mano-vacanācaritaṁ
katham ayathā bhavanti bhuvi datta-padāni nṛṇām
bṛhat — as the Supreme; upalabdham — perceived; etat — this
(world); avayanti — they consider; avaśeṣatayā — in terms of its
being the all-pervading foundation of existence; yataḥ — since;
udaya — the generation; astam-ayau — and dissolution; vikṛteḥ —
of a transformation; mṛdi — of clay; vā — as if; avikṛtāt — (the
Supreme itself) not being subject to transformation; ataḥ —
therefore; ṛṣayaḥ — the sages (who compiled the Vedic mantras);
dadhuḥ — placed; tvayi — in You; manaḥ — their minds; vacana
— words; ācaritam — and actions; katham — how; ayathā — not
as they are; bhavanti — become; bhuvi — upon the ground; datta
— placed; padāni — the steps; nṛṇām — of men.
This Bāṇāsura is my dear and
faithful follower, and I have
awarded him freedom from
fear. Therefore, my Lord,
please grant him Your mercy,
just as You showed mercy to
The śrutis said: Victory, victory to You,
O unconquerable one! By Your very
nature You are perfectly full in all
opulences; therefore please defeat the
eternal power of illusion, who assumes
control over the modes of nature to
create difficulties for conditioned souls.
O You who awaken all the energies of
the moving and nonmoving embodied
beings, sometimes the Vedas can
recognize You as You sport with Your
material and spiritual potencies.
This perceivable world is identified with
the Supreme because the Supreme
Brahman is the ultimate foundation of
all existence, remaining unchanged as
all created things are generated from it
and at last dissolved into it, just as clay
remains unchanged by the products
made from it and again merged with it.
Thus it is toward You alone that the
Vedic sages direct all their thoughts,
words and acts. After all, how can the
footsteps of men fail to touch the earth
on which they live?
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SB 10.87.16
iti tava sūrayas try-adhipate ’khila-loka-mala-
kṣapaṇa-kathāmṛtābdhim avagāhya tapāṁsi jahuḥ
kim uta punaḥ sva-dhāma-vidhutāśaya-kāla-guṇāḥ
parama bhajanti ye padam ajasra-sukhānubhavam
iti — thus; tava — Your; sūrayaḥ — wise saints; tri — of the three
(planetary systems of the universe, or the three modes of nature);
adhipate — O master; akhila — of all; loka — the worlds; mala —
the contamination; kṣapaṇa — which eradicates; kathā — of
discussions; amṛta — nectar; abdhim — into the ocean; avagāhya
— by diving deeply; tapāṁsi — their troubles; jahuḥ — have given
up; kim uta — what to speak; punaḥ — moreover; sva — their own;
dhāma — by the power; vidhuta — dispelled; āśaya — of their
minds; kāla — and of time; guṇāḥ — the (undesirable) qualities;
parama — O supreme one; bhajanti — worship; ye — who; padam
— Your true nature; ajasra — uninterrupted; sukha — of
happiness; anubhavam — (in which there is) experience.
SB 10.87.17
dṛtaya iva śvasanty asu-bhṛto yadi te ’nuvidhā
mahad-aham-ādayo ’ṇḍam asṛjan yad-anugrahataḥ
puruṣa-vidho ’nvayo ’tra caramo ’nna-mayādiṣu yaḥ
sad-asataḥ paraṁ tvam atha yad eṣv avaśeṣam ṛtam
dṛtayaḥ — bellows; iva — as if; śvasanti — they breathe; asu-
bhṛtaḥ — alive; yadi — if; te — Your; anuvidhāḥ — faithful
followers; mahat — the total material energy; aham — false ego;
ādayaḥ — and the other elements of creation; aṇḍam — the
universal egg; asṛjan — produced; yat — whose; anugrahataḥ —
by the mercy; puruṣa — of the living entity; vidhaḥ — according to
the particular forms; anvayaḥ — whose entrance; atra — among
these; caramaḥ — the ultimate; anna-maya-ādiṣu — among the
manifestations known as anna-maya and so on; yaḥ — who; sat-
asataḥ — from gross and subtle matter; param — distinct; tvam —
You; atha — and furthermore; yat — which; eṣu — among these;
avaśeṣam — underlying; ṛtam — the reality.
SB 10.87.18
udaram upāsate ya ṛṣi-vartmasu kūrpa-dṛśaḥ
parisara-paddhatiṁ hṛdayam āruṇayo daharam
tata udagād ananta tava dhāma śiraḥ paramaṁ
punar iha yat sametya na patanti kṛtānta-mukhe
udaram — the abdomen; upāsate — worship; ye — who; ṛṣi — of
sages; vartmasu — according to the standard methods; kūrpa —
gross; dṛśaḥ — their vision; parisara — from which all the prāṇic
channels emanate; paddhatim — the node; hṛdayam — the heart;
āruṇayaḥ — the Āruṇi sages; daharam — subtle; tataḥ — thence;
udagāt — (the soul) rises up; ananta — O unlimited Lord; tava —
Your; dhāma — place of appearance; śiraḥ — to the head;
paramam — the highest destination; punaḥ — again; iha — into
this world; yat — which; sametya — reaching; na patanti — they do
not fall down; kṛta-anta — of death; mukhe — into the mouth.
Therefore, O master of the three
worlds, the wise get rid of all misery by
diving deep into the nectarean ocean
of topics about You, which washes
away all the contamination of the
universe. Then what to speak of those
who, having by spiritual strength rid
their minds of bad habits and freed
themselves from time, are able to
worship Your true nature, O supreme
one, finding within it uninterrupted
bliss?
Only if they become Your faithful
followers are those who breathe
actually alive, otherwise their breathing
is like that of a bellows. It is by Your
mercy alone that the elements,
beginning with the mahat-tattva and
false ego, created the egg of this
universe. Among the manifestations
known as anna-maya and so forth,
You are the ultimate one, entering
within the material coverings along
with the living entity and assuming the
same forms as those he takes. Distinct
from the gross and subtle material
manifestations, You are the reality
underlying them all.
Among the followers of the methods
set forth by great sages, those with
less refined vision worship the
Supreme as present in the region of
the abdomen, while the Āruṇis worship
Him as present in the heart, in the
subtle center from which all the prāṇic
channels emanate. From there, O
unlimited Lord, these worshipers raise
their consciousness upward to the top
of the head, where they can perceive
You directly. Then, passing through
the top of the head toward the
supreme destination, they reach that
place from which they will never again
fall to this world, into the mouth of
189

SB 10.87.19
sva-kṛta-vicitra-yoniṣu viśann iva hetutayā
taratamataś cakāssy anala-vat sva-kṛtānukṛtiḥ
atha vitathāsv amūṣv avitathāṁ tava dhāma samaṁ
viraja-dhiyo ’nuyanty abhivipaṇyava eka-rasam
sva — by Yourself; kṛta — created; vicitra — variegated; yoniṣu —
within the species of life; viśan — entering; iva — apparently;
hetutayā — as their motivation; taratamataḥ — according to
hierarchies; cakāssi — You become visible; anala-vat — like fire;
sva — Your own; kṛta — creation; anukṛtiḥ — imitating; atha —
therefore; vitathāsu — unreal; amūṣu — among these (various
species); avitatham — not unreal; tava — Your; dhāma —
manifestation; samam — undifferentiated; viraja — spotless;
dhiyaḥ — whose minds; anuyanti — understand; abhivipaṇyavaḥ
— those who are free from all material entanglements (paṇa); eka-
rasam — unchanging.
SB 10.87.20
sva-kṛta-pureṣv amīṣv abahir-antara-saṁvaraṇaṁ
tava puruṣaṁ vadanty akhila-śakti-dhṛto ’ṁśa-kṛtam
iti nṛ-gatiṁ vivicya kavayo nigamāvapanaṁ
bhavata upāsate ’ṅghrim abhavam bhuvi viśvasitāḥ
sva — by himself; kṛta — created; pureṣu — in the bodies; amīṣu
— these; abahiḥ — not externally; antara — or internally;
saṁvaraṇam — whose factual envelopment; tava — Your;
puruṣam — living entity; vadanti — (the Vedas) say; akhila — of
all; śakti — energies; dhṛtaḥ — of the possessor; aṁśa — as the
expansion; kṛtam — manifested; iti — in this manner; nṛ — of the
living entity; gatim — the status; vivicya — ascertaining; kavayaḥ
— learned sages; nigama — of the Vedas; āvapanam — the field
in which all offerings are sown; bhavataḥ — Your; upāsate — they
worship; aṅghrim — the feet; abhavam — which cause the
cessation of material existence; bhuvi — on the earth; viśvasitāḥ —
having developed faith.
SB 10.87.21
duravagamātma-tattva-nigamāya tavātta-tanoś carita-
mahāmṛtābdhi-parivarta-pariśramaṇāḥ
na parilaṣanti kecid apavargam apīśvara te caraṇa-saroja-haṁsa-
kula-saṅga-visṛṣṭa-gṛhāḥ
duravagama — difficult to understand; ātma — of the self; tattva —
the truth; nigamāya — in order to propagate; tava — of You; ātta
— who have assumed; tanoḥ — Your personal forms; carita — of
the pastimes; mahā — vast; amṛta — of nectar; abdhi — in the
ocean; parivarta — by diving; pariśramaṇāḥ — who have been
relieved of fatigue; na parilaṣanti — do not wish for; kecit — a few
persons; apavargam — liberation; api — even; īśvara — O Lord; te
— Your; caraṇa — at the feet; saroja — lotus; haṁsa — of swans;
kula — with the community; saṅga — because of association;
visṛṣṭa — abandoned; gṛhāḥ — whose homes.
death.
Apparently entering among the
variegated species of living beings You
have created, You inspire them to act,
manifesting Yourself according to their
higher and lower positions, just as fire
manifests differently according to the
shape of what it burns. Therefore
those of spotless intelligence, who are
altogether free from material
attachments, realize Your
undifferentiated, unchanging Self to be
the permanent reality among all these
impermanent life forms.
The individual living entity, while
inhabiting the material bodies he has
created for himself by his karma,
actually remains uncovered by either
gross or subtle matter. This is so
because, as the Vedas describe, he is
part and parcel of You, the possessor
of all potencies. Having determined
this to be the status of the living entity,
learned sages become imbued with
faith and worship Your lotus feet, to
which all Vedic sacrifices in this world
are offered, and which are the source
of liberation.
My Lord, some fortunate souls have
gotten relief from the fatigue of
material life by diving into the vast
nectar ocean of Your pastimes, which
You enact when You manifest Your
personal forms to propagate the
unfathomable science of the self.
These rare souls, indifferent even to
liberation, renounce the happiness of
home and family because of their
association with devotees who are like
flocks of swans enjoying at the lotus of
Your feet.
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SB 10.87.22
tvad-anupathaṁ kulāyam idam ātma-suhṛt-priya-vac
carati tathonmukhe tvayi hite priya ātmani ca
na bata ramanty aho asad-upāsanayātma-hano
yad-anuśayā bhramanty uru-bhaye ku-śarīra-bhṛtaḥ
tvat — You; anupatham — useful for serving; kulāyam — body;
idam — this; ātma — self; suhṛt — friend; priya — and beloved; vat
— as; carati — acts; tathā — nevertheless; unmukhe — who are
favorably disposed; tvayi — in You; hite — who are helpful; priye
— who are affectionate; ātmani — who are their very Self; ca —
and; na — not; bata — alas; ramanti — they take pleasure; aho —
ah; asat — of the unreal; upāsanayā — by worship; ātma —
themselves; hanaḥ — killing; yat — in which (worship of the
unreal); anuśayāḥ — whose persistent desires; bhramanti — they
wander; uru — greatly; bhaye — in the fearful (material existence);
ku — degraded; śarīra — bodies; bhṛtaḥ — carrying.
SB 10.87.23
nibhṛta-marun-mano-’kṣa-dṛḍha-yoga-yujo hṛdi yan
munaya upāsate tad arayo ’pi yayuḥ smaraṇāt
striya uragendra-bhoga-bhuja-daṇḍa-viṣakta-dhiyo
vayam api te samāḥ sama-dṛśo ’ṅghri-saroja-sudhāḥ
nibhṛta — brought under control; marut — with breathing; manaḥ
— mind; akṣa — and senses; dṛḍha-yoga — in steadfast yoga;
yujaḥ — engaged; hṛdi — in the heart; yat — which; munayaḥ —
sages; upāsate — worship; tat — that; arayaḥ — enemies; api —
also; yayuḥ — attained; smaraṇāt — by remembering; striyaḥ —
women; uraga-indra — of lordly serpents; bhoga — (like) the
bodies; bhuja — whose arms; daṇḍa — rodlike; viṣakta —
attracted; dhiyaḥ — whose minds; vayam — we; api — also; te —
to You; samāḥ — equal; sama — equal; dṛśaḥ — whose vision;
aṅghri — of the feet; saroja — lotuslike; sudhāḥ — (relishing) the
nectar.
SB 10.87.24
ka iha nu veda batāvara-janma-layo ’gra-saraṁ
yata udagād ṛṣir yam anu deva-gaṇā ubhaye
tarhi na san na cāsad ubhayaṁ na ca kāla-javaḥ
kim api na tatra śāstram avakṛṣya śayīta yadā
kaḥ — who; iha — in this world; nu — indeed; veda — knows; bata
— ah; avara — recent; janma — whose birth; layaḥ — and
annihilation; agra-saram — who came first; yataḥ — from whom;
udagāt — arose; ṛṣiḥ — the learned sage, Brahmā; yam anu —
following whom (Brahmā); deva-gaṇāḥ — the groups of demigods;
ubhaye — both (those who control the senses and those who live
in the regions above the heavenly planets); tarhi — at that time; na
— no; sat — gross matter; na — no; ca — also; asat — subtle
matter; ubhayam — that which is comprised of both (namely, the
material bodies); na ca — nor; kāla — of time; javaḥ — the flow;
kim api na — none at all; tatra — there; śāstram — authoritative
scripture; avakṛṣya — withdrawing; śayīta — (the Supreme Lord)
lies down; yadā — when.
When this human body is used for
Your devotional service, it acts as
one’s self, friend and beloved. But
unfortunately, although You always
show mercy to the conditioned souls
and affectionately help them in every
way, and although You are their true
Self, people in general fail to delight in
You. Instead they commit spiritual
suicide by worshiping illusion. Alas,
because they persistently hope for
success in their devotion to the unreal,
they continue to wander about this
greatly fearful world, assuming various
degraded bodies.
Simply by constantly thinking of Him,
the enemies of the Lord attained the
same Supreme Truth whom sages
fixed in yoga worship by controlling
their breath, mind and senses.
Similarly, we śrutis, who generally see
You as all-pervading, will achieve the
same nectar from Your lotus feet that
Your consorts are able to relish
because of their loving attraction to
Your mighty, serpentine arms, for You
look upon us and Your consorts in the
same way.
Everyone in this world has recently
been born and will soon die. So how
can anyone here know Him who
existed prior to everything else and
who gave rise to the first learned sage,
Brahmā, and all subsequent demigods,
both lesser and greater? When He lies
down and withdraws everything within
Himself, nothing else remains — no
gross or subtle matter or bodies
composed of these, no force of time or
revealed scripture.
191
SB 10.87.25
janim asataḥ sato mṛtim utātmani ye ca bhidāṁ
vipaṇam ṛtaṁ smaranty upadiśanti ta ārupitaiḥ
tri-guṇa-mayaḥ pumān iti bhidā yad abodha-kṛtā
tvayi na tataḥ paratra sa bhaved avabodha-rase
janim — creation; asataḥ — of the manifest world (from atoms);
sataḥ — of that which is eternal; mṛtim — destruction; uta — also;
ātmani — in the soul; ye — who; ca — and; bhidām — duality;
vipaṇam — mundane business; ṛtam — real; smaranti — declare
authoritatively; upadiśanti — teach; te — they; ārupitaiḥ — in terms
of illusions imposed on reality; tri — three; guṇa — of the material
modes; mayaḥ — composed; pumān — the living entity; iti — thus;
bhidā — dualistic conception; yat — which; abodha — by
ignorance; kṛtā — created; tvayi — in You; na — not; tataḥ — to
such; paratra — transcendental; saḥ — that (ignorance); bhavet —
can exist; avabodha — total consciousness; rase — whose
composition.
SB 10.87.26
sad iva manas tri-vṛt tvayi vibhāty asad ā-manujāt
sad abhimṛśanty aśeṣam idam ātmatayātma-vidaḥ
na hi vikṛtiṁ tyajanti kanakasya tad-ātmatayā
sva-kṛtam anupraviṣṭam idam ātmatayāvasitam
sat — real; iva — as if; manaḥ — the mind (and its manifestations);
tri-vṛt — threefold (by the modes of material nature); tvayi — in
You; vibhāti — appears; asat — unreal; ā-manujāt — extending to
the human beings; sat — as real; abhimṛśanti — they consider;
aśeṣam — entire; idam — this (world); ātmatayā — as nondifferent
from the Self; ātma-vidaḥ — the knowers of the Self; na — not; hi
— indeed; vikṛtim — the transformations; tyajanti — reject;
kanakasya — of gold; tat-ātmatayā — inasmuch as they are
nondifferent from it; sva — by Himself; kṛtam — created;
anupraviṣṭam — and entered; idam — this; ātmatayā — as
nondifferent from Himself; avasitam — ascertained.
SB 10.87.27
tava pari ye caranty akhila-sattva-niketatayā
ta uta padākramanty avigaṇayya śiro nirṛteḥ
parivayase paśūn iva girā vibudhān api tāṁs
tvayi kṛta-sauhṛdāḥ khalu punanti na ye vimukhāḥ
tava — You; pari ye caranti — who worship; akhila — of all; sattva
— created entities; niketatayā — as the shelter; te — they; uta —
simply; padā — with their feet; ākramanti — step upon; avigaṇayya
— disregarding; śiraḥ — the head; nirṛteḥ — of Death; parivayase
— You tie up; paśūn iva — like animals; girā — with Your words (of
the Vedas); vibudhān — wise; api — even; tān — them; tvayi — to
whom; kṛta — those who have made; sauhṛdāḥ — friendship;
khalu — indeed; punanti — purify; na — not; ye — who; vimukhāḥ
— inimical.
SB 10.87.28
tvam akaraṇaḥ sva-rāḍ akhila-kāraka-śakti-dharas
tava balim udvahanti samadanty ajayānimiṣāḥ
varṣa-bhujo ’khila-kṣiti-pater iva viśva-sṛjo
vidadhati yatra ye tv adhikṛtā bhavataś cakitāḥ
Supposed authorities who declare that
matter is the origin of existence, that
the permanent qualities of the soul can
be destroyed, that the self is
compounded of separate aspects of
spirit and matter, or that material
transactions constitute reality — all
such authorities base their teachings
on mistaken ideas that hide the truth.
The dualistic conception that the living
entity is produced from the three
modes of nature is simply a product of
ignorance. Such a conception has no
real basis in You, for You are
transcendental to all illusion and
always enjoy perfect, total awareness.
The three modes of material nature
comprise everything in this world —
from the simplest phenomena to the
complex human body. Although these
phenomena appear real, they are only
a false reflection of the spiritual reality,
being a superimposition of the mind
upon You. Still, those who know the
Supreme Self consider the entire
material creation to be real inasmuch
as it is nondifferent from the Self. Just
as things made of gold are indeed not
to be rejected, since their substance is
actual gold, so this world is
undoubtedly nondifferent from the Lord
who created it and then entered within
it.
The devotees who worship You as the
shelter of all beings disregard Death
and place their feet on his head. But
with the words of the Vedas You bind
the nondevotees like animals, though
they be vastly learned scholars. It is
Your affectionate devotees who can
purify themselves and others, not
those who are inimical to You.
Though You have no material senses,
You are the self-effulgent sustainer of
everyone’s sensory powers. The
demigods and material nature herself
offer You tribute, while also enjoying
192

tvam — You; akaraṇaḥ — devoid of material senses; sva-rāṭ —
self-effulgent; akhila — of all; kāraka — sensory functions; śakti —
of the potencies; dharaḥ — the maintainer; tava — Your; balim —
tribute; udvahanti — carry; samadanti — and partake of; ajayā —
along with material nature; animiṣāḥ — the demigods; varṣa — of
districts of a kingdom; bhujaḥ — the rulers; akhila — entire; kṣiti —
of the land; pateḥ — of the lord; iva — as if; viśva — of the
universe; sṛjaḥ — the creators; vidadhati — execute; yatra — in
which; ye — they; tu — indeed; adhikṛtā — assigned; bhavataḥ —
of You; cakitāḥ — afraid.
SB 10.87.29
sthira-cara-jātayaḥ syur ajayottha-nimitta-yujo
vihara udīkṣayā yadi parasya vimukta tataḥ
na hi paramasya kaścid aparo na paraś ca bhaved
viyata ivāpadasya tava śūnya-tulāṁ dadhataḥ
sthira — stationary; cara — and moving; jātayaḥ — species of life;
syuḥ — become manifest; ajayā — with the material energy; uttha
— awakened; nimitta — their motivations for activity (and the
subtle bodies activated by such); yujaḥ — assuming; viharaḥ —
sport; udīkṣayā — by Your brief glance; yadi — if; parasya — of
Him who is aloof; vimukta — O eternally liberated one; tataḥ —
from her; na — not; hi — indeed; paramasya — for the supreme;
kaścit — anyone; aparaḥ — not foreign; na — nor; paraḥ —
foreign; ca — also; bhavet — can be; viyataḥ — for the ethereal
sky; iva — as if; apadasya — which has no perceptible qualities;
tava — for You; śūnya — to a void; tulām — a resemblance;
dadhataḥ — who take on.
SB 10.87.30
aparimitā dhruvās tanu-bhṛto yadi sarva-gatās
tarhi na śāsyateti niyamo dhruva netarathā
ajani ca yan-mayaṁ tad avimucya niyantṛ bhavet
samam anujānatāṁ yad amataṁ mata-duṣṭatayā
aparimitāḥ — countless; dhruvāḥ — permanent; tanu-bhṛtaḥ — the
embodied living entities; yadi — if; sarva-gatāḥ — omnipresent;
tarhi — then; na — not; śāsyatā — sovereignty; iti — such;
niyamaḥ — rule; dhruva — O unchanging one; na — not; itarathā
— otherwise; ajani — was generated; ca — and; yat-mayam —
from whose substance; tat — from that; avimucya — not
separating itself; niyantṛ — regulator; bhavet — must be; samam
— equally present; anujānatām — of those who supposedly know;
yat — which; amatam — misunderstood; mata — of what is known;
duṣṭatayā — because of the imperfection.
SB 10.87.31
na ghaṭata udbhavaḥ prakṛti-pūruṣayor ajayor
ubhaya-yujā bhavanty asu-bhṛto jala-budbuda-vat
tvayi ta ime tato vividha-nāma-guṇaiḥ parame
sarita ivārṇave madhuni lilyur aśeṣa-rasāḥ
na ghaṭate — does not happen; udbhavaḥ — the generation;
prakṛti — of material nature; pūruṣayoḥ — and of the soul who is
the tribute offered them by their
worshipers, just as subordinate rulers
of various districts in a kingdom offer
tribute to their lord, the ultimate
proprietor of the land, while also
enjoying the tribute paid them by their
own subjects. In this way the universal
creators faithfully execute their
assigned services out of fear of You.
O eternally liberated, transcendental
Lord, Your material energy causes the
various moving and nonmoving
species of life to appear by activating
their material desires, but only when
and if You sport with her by briefly
glancing at her. You, the Supreme
Personality of Godhead, see no one as
an intimate friend and no one as a
stranger, just as the ethereal sky has
no connection with perceptible
qualities. In this sense You resemble a
void.
If the countless living entities were all-
pervading and possessed forms that
never changed, You could not possibly
be their absolute ruler, O immutable
one. But since they are Your localized
expansions and their forms are subject
to change, You do control them.
Indeed, that which supplies the
ingredients for the generation of
something is necessarily its controller
because a product never exists apart
from its ingredient cause. It is simply
illusion for someone to think that he
knows the Supreme Lord, who is
equally present in each of His
expansions, since whatever knowledge
one gains by material means must be
imperfect.
Neither material nature nor the soul
who tries to enjoy her are ever born,
yet living bodies come into being when
these two combine, just as bubbles
form where water meets the air. And
just as rivers merge into the ocean or
the nectar from many different flowers
blends into honey, so all these
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her enjoyer; ajayoḥ — who are unborn; ubhaya — of both; yujā —
by the combination; bhavanti — come into being; asu-bhṛtaḥ —
living bodies; jala — on water; budbuda — bubbles; vat — like;
tvayi — in You; te ime — these (living beings); tataḥ — therefore;
vividha — various; nāma — with names; guṇaiḥ — and qualities;
parame — in the Supreme; saritaḥ — rivers; iva — as; arṇave —
within the ocean; madhuni — in honey; lilyuḥ — become merged;
aśeṣa — all; rasāḥ — flavors.
SB 10.87.32
nṛṣu tava mayayā bhramam amīṣv avagatya bhṛśaṁ
tvayi su-dhiyo ’bhave dadhati bhāvam anuprabhavam
katham anuvartatāṁ bhava-bhayaṁ tava yad bhru-kuṭiḥ
sṛjati muhus tri-nemir abhavac-charaṇeṣu bhayam
nṛṣu — among humans; tava — Your; māyayā — by the illusory
energy; bhramam — bewilderment; amīṣu — among these;
avagatya — understanding; bhṛśam — fervent; tvayi — unto You;
su-dhiyaḥ — those who are wise; abhave — unto the source of
liberation; dadhati — render; bhāvam — loving service;
anuprabhavam — potent; katham — how; anuvartatām — for
those who follow You faithfully; bhava — of material life; bhayam
— fear; tava — Your; yat — since; bhru — of the eyebrows; kuṭiḥ
— the furrowing; sṛjati — creates; muhuḥ — repeatedly; tri-nemiḥ
— three-rimmed (in the three phases of time, namely past, present
and future); a — not; bhavat — from You; śaraṇeṣu — for those
who take shelter; bhayam — fear.
SB 10.87.33
vijita-hṛṣīka-vāyubhir adānta-manas tura-gaṁ
ya iha yatanti yantum ati-lolam upāya-khidaḥ
vyasana-śatānvitāḥ samavahāya guroś caraṇaṁ
vaṇija ivāja santy akṛta-karṇa-dharā jaladhau
vijita — conquered; hṛṣīka — with senses; vāyubhiḥ — and vital
air; adānta — not brought under control; manaḥ — the mind; tura-
gam — (which is like) a horse; ye — those who; iha — in this
world; yatanti — endeavor; yantum — to regulate; ati — very; lolam
— unsteady; upāya — by their various methods of cultivation;
khidaḥ — distressed; vyasana — disturbances; śata — by
hundreds; anvitāḥ — joined; samavahāya — abandoning; guroḥ —
of the spiritual master; caraṇam — the feet; vaṇijaḥ — merchants;
iva — as if; aja — O unborn one; santi — they are; akṛta — having
not taken; karṇa-dharāḥ — a helmsman; jala-dhau — on the
ocean.
SB 10.87.34
svajana-sutātma-dāra-dhana-dhāma-dharāsu-rathais
tvayi sati kiṁ nṛṇām śrayata ātmani sarva-rase
iti sad ajānatāṁ mithunato rataye caratāṁ
sukhayati ko nv iha sva-vihate sva-nirasta-bhage
svajana — with servants; suta — children; ātma — body; dāra —
wife; dhana — money; dhāma — home; dharā — land; asu —
vitality; rathaiḥ — and vehicles; tvayi — when You; sati — have
become; kim — what (use); nṛṇām — for human beings; śrayataḥ
— who are taking shelter; ātmani — their very Self; sarva-rase —
the embodiment of all pleasures; iti — thus; sat — the truth;
conditioned beings eventually merge
back into You, the Supreme, along
with their various names and qualities.
The wise souls who understand how
Your Māyā deludes all human beings
render potent loving service to You,
who are the source of liberation from
birth and death. How, indeed, can fear
of material life affect Your faithful
servants? On the other hand, Your
furrowing eyebrows — the triple-
rimmed wheel of time — repeatedly
terrify those who refuse to take shelter
of You.
The mind is like an impetuous horse
that even persons who have regulated
their senses and breath cannot control.
Those in this world who try to tame the
uncontrolled mind, but who abandon
the feet of their spiritual master,
encounter hundreds of obstacles in
their cultivation of various distressful
practices. O unborn Lord, they are like
merchants on a boat in the ocean who
have failed to employ a helmsman.
To those persons who take shelter of
You, You reveal Yourself as the
Supersoul, the embodiment of all
transcendental pleasure. What further
use have such devotees for their
servants, children or bodies, their
wives, money or houses, their land,
good health or conveyances? And for
those who fail to appreciate the truth
about You and go on pursuing the
pleasures of sex, what could there be
in this entire world — a place
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ajānatām — for those who fail to appreciate; mithunataḥ — from
sexual combinations; rataye — for sensual indulgence; caratām —
carrying on; sukhayati — gives happiness; kaḥ — what; nu — at
all; iha — in this (world); sva — by its very nature; vihate — which
is subject to destruction; sva — by its very nature; nirasta — which
is devoid; bhage — of any essence.
SB 10.87.35
bhuvi puru-puṇya-tīrtha-sadanāny ṛṣayo vimadās
ta uta bhavat-padāmbuja-hṛdo ’gha-bhid-aṅghri-jalāḥ
dadhati sakṛn manas tvayi ya ātmani nitya-sukhe
na punar upāsate puruṣa-sāra-harāvasathān
bhuvi — on the earth; puru — greatly; puṇya — pious; tīrtha —
places of pilgrimage; sadanāni — and personal abodes of the
Supreme Lord; ṛṣayaḥ — sages; vimadaḥ — free from false pride;
te — they; uta — indeed; bhavat — Your; pada — feet; ambuja —
lotus; hṛdaḥ — in whose hearts; agha — sins; bhit — which
destroys; aṅghri — (having bathed) whose feet; jalāḥ — the water;
dadhati — turn; sakṛt — even once; manaḥ — their minds; tvayi —
toward You; ye — who; ātmani — toward the Supreme Soul; nitya
— always; sukhe — who is happy; na punaḥ — never again;
upāsate — they worship; puruṣa — of a man; sāra — the essential
qualities; hara — which steal away; āvasathān — their mundane
homes.
SB 10.87.36
sata idaṁ utthitaṁ sad iti cen nanu tarka-hataṁ
vyabhicarati kva ca kva ca mṛṣā na tathobhaya-yuk
vyavahṛtaye vikalpa iṣito ’ndha-paramparayā
bhramayati bhāratī ta uru-vṛttibhir uktha-jaḍān
sataḥ — from that which is permanent; idam — this (universe);
utthitam — arisen; sat — permanent; iti — thus; cet — if (someone
proposes); nanu — certainly; tarka — by logical contradiction;
hatam — refuted; vyabhicarati — it is inconsistent; kva ca — in
some cases; kva ca — in other cases; mṛṣā — illusion; na — not;
tathā — so; ubhaya — of both (the real and illusion); yuk — the
conjunction; vyavahṛtaye — for the sake of ordinary affairs;
vikalpaḥ — an imaginary situation; iṣitaḥ — desired; andha — of
blind men; paramparayā — by a succession; bhramayati —
bewilder; bhāratī — the words of wisdom; te — Your; uru —
numerous; vṛttibhiḥ — with their semantic functions; uktha — by
ritual utterances; jaḍān — dulled.
SB 10.87.37
na yad idam agra āsa na bhaviṣyad ato nidhanād
anu mitam antarā tvayi vibhāti mṛṣaika-rase
ata upamīyate draviṇa-jāti-vikalpa-pathair
vitatha-mano-vilāsam ṛtam ity avayanty abudhāḥ
na — not; yat — because; idam — this (universe); agre — in the
beginning; āsa — existed; na bhaviṣyat — it will not exist; ataḥ —
hence; nidhanāt anu — after its annihilation; mitam — deduced;
inherently doomed to destruction and
devoid of significance — that could
give them real happiness?
Sages free from false pride live on this
earth by frequenting the sacred
pilgrimage sites and those places
where the Supreme Lord displayed His
pastimes. Because such devotees
keep Your lotus feet within their hearts,
the water that washes their feet
destroys all sins. Anyone who even
once turns his mind toward You, the
ever-blissful Soul of all existence, no
longer dedicates himself to serving
family life at home, which simply robs a
man of his good qualities.
It may be proposed that this world is
permanently real because it is
generated from the permanent reality,
but such an argument is subject to
logical refutation. Sometimes, indeed,
the apparent nondifference of a cause
and its effect fails to prove true, and at
other times the product of something
real is illusory. Furthermore, this world
cannot be permanently real, for it
partakes of the natures of not only the
absolute reality but also the illusion
disguising that reality. Actually, the
visible forms of this world are just an
imaginary arrangement resorted to by
a succession of ignorant persons in
order to facilitate their material affairs.
With their various meanings and
implications, the learned words of Your
Vedas bewilder all persons whose
minds have been dulled by hearing the
incantations of sacrificial rituals.
Since this universe did not exist prior
to its creation and will no longer exist
after its annihilation, we conclude that
in the interim it is nothing more than a
manifestation imagined to be visible
within You, whose spiritual enjoyment
never changes. We liken this universe
to the transformation of various
material substances into diverse forms.
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antarā — in the meantime; tvayi — within You; vibhāti — it Certainly those who believe that this
appears; mṛṣā — false; ekarase — whose experience of spiritual figment of the imagination is
ecstasy is unchanging; ataḥ — thus; upamīyate — it is understood substantially real are less intelligent.
by comparison; draviṇa — of material substance; jāti — in the
categories; vikalpa — of the transformations; pathaiḥ — with the
varieties; vitatha — contrary to fact; manaḥ — of the mind; vilāsam
— fantasy; ṛtam — real; iti — so; avayanti — think; abudhaḥ — the
unintelligent.
SB 10.87.38 The illusory material nature attracts the
sa yad ajayā tv ajām anuśayīta guṇāṁś ca juṣan minute living entity to embrace her,
bhajati sarūpatāṁ tad anu mṛtyum apeta-bhagaḥ and as a result he assumes forms
tvam uta jahāsi tām ahir iva tvacam ātta-bhago composed of her qualities.
mahasi mahīyase ’ṣṭa-guṇite ’parimeya-bhagaḥ Subsequently, he loses all his spiritual
qualities and must undergo repeated
saḥ — he (the individual living entity); yat — because; ajayā — by deaths. You, however, avoid the
the influence of the material energy; tu — but; ajām — that material material energy in the same way that a
energy; anuśayīta — lies down next to; guṇān — her qualities; ca snake abandons its old skin. Glorious
— and; juṣan — assuming; bhajati — he takes on; sa-rūpatām — in Your possession of eight mystic
forms resembling (the qualities of nature); tat-anu — following that; perfections, You enjoy unlimited
mṛtyum — death; apeta — deprived; bhagaḥ — of his assets; tvam opulences.
— You; uta — on the other hand; jahāsi — leave aside; tām — her
(the material energy); ahiḥ — a snake; iva — as if; tvacam — its
(old, discarded) skin; ātta-bhagaḥ — endowed with all assets;
mahasi — in Your spiritual powers; mahīyase — You are glorified;
aṣṭa-guṇite — eightfold; aparimeya — unlimited; bhagaḥ — whose
greatness.
SB 10.87.39 Members of the renounced order who
yadi na samuddharanti yatayo hṛdi kāma-jaṭā fail to uproot the last traces of material
duradhigamo ’satāṁ hṛdi gato ’smṛta-kaṇṭha-maṇiḥ desire in their hearts remain impure,
asu-tṛpa-yoginām ubhayato ’py asukhaṁ bhagavann and thus You do not allow them to
anapagatāntakād anadhirūḍha-padād bhavataḥ understand You. Although You are
present within their hearts, for them
yadi — if; na samuddharanti — they do not uproot; yatayaḥ — You are like a jewel worn around the
persons in the renounced order of life; hṛdi — in their hearts; kāma neck of a man who has totally
— of material desire; jaṭāḥ — the traces; duradhigamaḥ — forgotten it is there. O Lord, those who
impossible to be realized; asatām — for the impure; hṛdi — in the practice yoga only for sense
heart; gataḥ — having entered; asmṛta — forgotten; kaṇṭha — on gratification must suffer punishment
one’s neck; maṇiḥ — a jewel; asu — their life airs; tṛpa — who both in this life and the next: from
gratify; yoginām — for practitioners of yoga; ubhayataḥ — in both death, who will not release them, and
(worlds); api — even; asukham — unhappiness; bhagavan — O from You, whose kingdom they cannot
Personality of Godhead; anapagata — not gone away; antakāt — reach.
from death; anadhirūḍha — unobtained; padāt — whose kingdom;
bhavataḥ — from You.
SB 10.87.40 When a person realizes You, he no
tvad avagamī na vetti bhavad-uttha-śubhāśubhayor longer cares about his good and bad
guṇa-viguṇānvayāṁs tarhi deha-bhṛtāṁ ca giraḥ fortune arising from past pious and
anu-yugam anv-ahaṁ sa-guṇa gīta-paramparayā sinful acts, since it is You alone who
śravaṇa-bhṛto yatas tvam apavarga-gatir manu-jaiḥ control this good and bad fortune.
Such a realized devotee also
tvat — You; avagamī — one who understands; na vetti — does not disregards what ordinary living beings
pay regard; bhavat — from You; uttha — rising; śubha-aśubhayoḥ say about him. Every day he fills his
— of the auspiciousness and inauspiciousness; guṇa-viguṇa — of ears with Your glories, which are
good and bad; anvayān — to the attributions; tarhi — recited in each age by the unbroken
consequently; deha-bhṛtām — of embodied living beings; ca — succession of Manu’s descendants,
also; giraḥ — the words; anu-yugam — in every age; anu-aham — and thus You become his ultimate
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every day; sa-guṇa — O You who are endowed with qualities; gīta salvation.
— of recitation; paramparayā — by the chain of succession;
śravaṇa — through hearing; bhṛtaḥ — carried; yataḥ — because of
this; tvam — You; apavarga — of liberation; gatiḥ — the ultimate
goal; manujaiḥ — by human beings, descendants of Manu.
SB 10.87.41 Because You are unlimited, neither the
dyu-pataya eva te na yayur antam anantatayā lords of heaven nor even You Yourself
tvam api yad-antarāṇḍa-nicayā nanu sāvaraṇāḥ can ever reach the end of Your glories.
kha iva rajāṁsi vānti vayasā saha yac chrutayas The countless universes, each
tvayi hi phalanty atan-nirasanena bhavan-nidhanāḥ enveloped in its shell, are compelled
by the wheel of time to wander within
dyu — of heaven; patayaḥ — the masters; eva — even; te — Your; You, like particles of dust blowing
na yayuḥ — cannot reach; antam — the end; anantatayā — about in the sky. The śrutis, following
because of being unlimited; tvam — You; api — even; yat — their method of eliminating everything
whom; antara — within; aṇḍa — of universes; nicayāḥ — separate from the Supreme, become
multitudes; nanu — indeed; sa — along with; āvaranāḥ — their successful by revealing You as their
outer shells; khe — in the sky; iva — as; rajāṁsi — particles of final conclusion.
dust; vānti — blow about; vayasā saha — with the wheel of time;
yat — because; śrutayaḥ — the Vedas; tvayi — in You; hi —
indeed; phalanti — bear fruit; atat — of that which is distinct from
the Absolute Truth; nirasanena — by the elimination; bhavat — in
You; nidhanāḥ — whose ultimate conclusion.

Prayers by Uddhava SB 11.7.14-18

SB 11.7.14 Śrī Uddhava said: My dear Lord,
śrī-uddhava uvāca You alone award the results of yoga
yogeśa yoga-vinyāsa practice, and You are so kind that
yogātman yoga-sambhava by Your own influence You
niḥśreyasāya me proktas distribute the perfection of yoga to
tyāgaḥ sannyāsa-lakṣaṇaḥ Your devotee. Thus You are the
Supreme Soul who is realized
śrī-uddhavaḥ uvāca — Śrī Uddhava said; yoga-īśa — O giver of all through yoga, and it is You who are
results of yoga; yoga-vinyāsa — O You who by Your own power the origin of all mystic power. For
bestow yoga even upon those who are unqualified; yoga-ātman — O my supreme benefit You have
Supreme Soul realized through yoga; yoga-sambhava — O origin of explained the procedure for giving
all mystic power; niḥśreyasāya — for the ultimate benefit; me — of up the material world through the
me; proktaḥ — You have spoken about; tyāgaḥ — renunciation; process of sannyāsa, or
sannyāsa — by the acceptance of the order of sannyāsa; lakṣaṇaḥ — renunciation.
characterized.

SB 11.7.15 My dear Lord, O Supreme Soul, for

tyāgo ’yaṁ duṣkaro bhūman those whose minds are attached to
kāmānāṁ viṣayātmabhiḥ sense gratification, and especially
sutarāṁ tvayi sarvātmann for those bereft of devotion unto
abhaktair iti me matiḥ You, such renunciation of material
enjoyment is most difficult to
tyāgaḥ — renunciation; ayam — this; duṣkaraḥ — difficult to perform; perform. That is my opinion.
bhūman — O my Lord; kāmānām — of material enjoyment; viṣaya —
sense gratification; ātmabhiḥ — by those dedicated to; sutarām —
especially; tvayi — unto You; sarva-ātman — O Supreme Soul;
abhaktaiḥ — by those without devotion; iti — thus; me — my; matiḥ —
opinion.

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SB 11.7.16 O my Lord, I myself am most foolish
so ’haṁ mamāham iti mūḍha-matir vigāḍhas because my consciousness is
tvan-māyayā viracitātmani sānubandhe merged in the material body and
tat tv añjasā nigaditaṁ bhavatā yathāhaṁ bodily relations, which are all
saṁsādhayāmi bhagavann anuśādhi bhṛtyam manufactured by Your illusory
energy. Thus I am thinking, “I am
saḥ — he; aham — I; mama aham — the false concept of “I” and this body, and all of these relatives
“mine”; iti — thus; mūḍha — most foolish; matiḥ — consciousness; are mine.” Therefore, my Lord,
vigāḍhaḥ — merged; tvat-māyayā — by Your illusory potency; viracita please instruct Your poor servant.
— manufactured; ātmani — in the body; sa-anubandhe — along with Please tell me how I can very easily
bodily relations; tat — therefore; tu — indeed; añjasā — easily; carry out Your instructions.
nigaditam — that instructed; bhavatā — by You; yathā — the process
by which; aham — I; saṁsādhayāmi — may execute; bhagavan —
My dear Lord; anuśādhi — teach; bhṛtyam — Your servant.
SB 11.7.17 My dear Lord, You are the Absolute
satyasya te sva-dṛśa ātmana ātmano ’nyaṁ Truth, the Supreme Personality of
vaktāram īśa vibudheṣv api nānucakṣe Godhead, and You reveal Yourself
sarve vimohita-dhiyas tava māyayeme to Your devotees. Besides Your
brahmādayas tanu-bhṛto bahir-artha-bhāvāḥ Lordship, I do not see anyone who
can actually explain perfect
satyasya — of the Absolute Truth; te — besides You; sva-dṛśaḥ — knowledge to me. Such a perfect
who reveal Yourself; ātmanaḥ — for me personally; ātmanaḥ — than teacher is not to be found even
the Supreme Personality of Godhead; anyam — other; vaktāram — among the demigods in heaven.
qualified speaker; īśa — O my Lord; vibudheṣu — among the Indeed, all of the demigods, headed
demigods; api — even; na — not; anucakṣe — I can see; sarve — all by Lord Brahmā, are bewildered by
of them; vimohita — bewildered; dhiyaḥ — their consciousness; tava Your illusory potency. They are
— Your; māyayā — by the illusory potency; ime — these; brahma- conditioned souls who accept their
ādayaḥ — headed by Lord Brahmā; tanu-bhṛtaḥ — conditioned souls own material bodies and bodily
with material bodies; bahiḥ — in external things; artha — supreme expansions to be the highest truth.
value; bhāvāḥ — conceiving of.
SB 11.7.18 Therefore, O Lord, feeling weary of
tasmād bhavantam anavadyam ananta-pāraṁ material life and tormented by its
sarva-jñam īśvaram akuṇṭha-vikuṇṭha-dhiṣṇyam distresses, I now surrender unto
nirviṇṇa-dhīr aham u he vṛjinābhitapto You because You are the perfect
nārāyaṇaṁ nara-sakhaṁ śaraṇaṁ prapadye master. You are the unlimited, all-
knowing Supreme Personality of
tasmāt — therefore; bhavantam — unto You; anavadyam — the Godhead, whose spiritual abode in
perfect; ananta-pāram — unlimited; sarva-jñam — omniscient; Vaikuṇṭha is free from all
īśvaram — Personality of Godhead; akuṇṭha — undisturbed by any disturbances. In fact, You are
force; vikuṇṭha — the spiritual kingdom Vaikuṇṭha; dhiṣṇyam — known as Nārāyaṇa, the true friend
whose personal abode; nirviṇṇa — feeling renounced; dhīḥ — my of all living beings.
mind; aham — I; u he — O (Lord); vṛjina — by material distress;
abhitaptaḥ — tormented; nārāyaṇam — unto Lord Nārāyaṇa; nara-
sakham — the friend of the infinitesimal living entity; śaraṇam
prapadye — I approach to take shelter.

Song of the Avanti Brahmana SB 11.23.1-61

SB 11.23.1 Śukadeva Gosvāmī said: Lord
śrī-bādarāyaṇir uvāca Mukunda, the chief of the
sa evam āśaṁsita uddhavena Dāśārhas, having thus been
bhāgavata-mukhyena dāśārha-mukhyaḥ respectfully requested by the
sabhājayan bhṛtya-vaco mukundas best of His devotees, Śrī
tam ābabhāṣe śravaṇīya-vīryaḥ Uddhava, first acknowledged
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 the fitness of his servant’s
śrī-bādarāyaṇiḥ uvāca — Śrī Śukadeva Gosvāmī said; saḥ — He; evam — statements. Then the Lord,
thus; āśaṁsitaḥ — respectfully requested; uddhavena — by Uddhava; whose glorious exploits are
bhāgavata — of the devotees; mukhyena — by the greatest; dāśārha — of most worthy of being heard,
the dynasty of Dāśārha (the Yadus); mukhyaḥ — the chief; sabhājayan — began to reply to him.
praising; bhṛtya — of His servant; vacaḥ — the words; mukundaḥ — Lord
Mukunda, Kṛṣṇa; tam — to him; ābabhāṣe — began to speak; śravaṇīya —
most worthy of hearing about; vīryaḥ — whose omnipotency.
SB 11.23.2 Lord Śrī Kṛṣṇa said: O disciple
śrī-bhagavān uvāca of Bṛhaspati, there is virtually
bārhaspatya sa nāsty atra no saintly man in this world
sādhur vai durjaneritaiḥ capable of resettling his own
duraktair bhinnam ātmānaṁ mind after it has been
yaḥ samādhātum īśvaraḥ disturbed by the insulting
words of uncivilized men.
śrī-bhagavān uvāca — the Supreme Personality of Godhead said;
bārhaspatya — O disciple of Bṛhaspati; saḥ — he; na asti — there is not;
atra — in this world; sādhuḥ — a saintly person; vai — indeed; durjana —
by uncivilized men; īritaiḥ — used; duruktaiḥ — by insulting words;
bhinnam — disturbed; ātmānam — his mind; yaḥ — who; samādhātum —
to compose; īśvaraḥ — is capable.
SB 11.23.3 Sharp arrows which pierce
na tathā tapyate viddhaḥ one’s chest and reach the
pumān bāṇais tu marma-gaiḥ heart do not cause as much
yathā tudanti marma-sthā suffering as the arrows of
hy asatāṁ paruṣeṣavaḥ harsh, insulting words that
become lodged within the
na — not; tathā — in the same way; tapyate — is caused pain; viddhaḥ — heart when spoken by
pierced; pumān — a person; bāṇaiḥ — by arrows; tu — however; marma- uncivilized men.
gaiḥ — going to the heart; yathā — as; tudanti — prick; marma-sthāḥ —
attaching within the heart; hi — indeed; asatām — of evil persons; paruṣa
— harsh (words); iṣavaḥ — the arrows.

SB 11.23.4 My dear Uddhava, in this

kathayanti mahat puṇyam regard a most pious story is
itihāsam ihoddhava told, and I shall now describe it
tam ahaṁ varṇayiṣyāmi to you. Please listen with
nibodha su-samāhitaḥ careful attention.

kathayanti — they tell; mahat — greatly; puṇyam — pious; itihāsam —

story; iha — in this regard; uddhava — My dear Uddhava; tam — that;
aham — I; varṇayiṣyāmi — will describe; nibodha — please listen; su-
samāhitaḥ — with careful attention.

SB 11.23.5 Once a certain sannyāsī was

kenacid bhikṣuṇā gītaṁ insulted in many ways by
paribhūtena durjanaiḥ impious men. However, with
smaratā dhṛti-yuktena determination he remembered
vipākaṁ nija-karmaṇām that he was suffering the fruit
of his own previous karma. I
kenacit — by a certain; bhikṣuṇā — sannyāsī; gītam — sung; paribhūtena will narrate to you his story
— who was insulted; durjanaiḥ — by impious persons; smaratā — and that which he spoke.
remembering; dhṛti-yuktena — fixing his resolution; vipākam — the
consequences; nija-karmaṇām — of his own past activities.

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SB 11.23.6 In the country of Avantī there
avantiṣu dvijaḥ kaścid once lived a certain brāhmaṇa
āsīd āḍhyatamaḥ śriyā who was very rich and gifted
vārtā-vṛttiḥ kadaryas tu with all opulences, and who
kāmī lubdho ’ti-kopanaḥ was engaged in the
occupation of commerce. But
avantiṣu — in the Avantī country; dvijaḥ — brāhmaṇa; kaścit — a certain; he was a miserly person —
āsīt — there was; āḍhya-tamaḥ — very rich; śriyā — with opulences; vārtā lusty, greedy and very prone to
— by business; vṛttiḥ — earning his livelihood; kadaryaḥ — miserly; tu — anger.
but; kāmī — lusty; lubdhaḥ — greedy; ati-kopanaḥ — very prone to anger.
SB 11.23.7 In his home, devoid of
jñātayo ’tithayas tasya religiosity and lawful sense
vāṅ-mātreṇāpi nārcitāḥ gratification, the family
śūnyāvasatha ātmāpi members and guests were
kāle kāmair anarcitaḥ never properly respected,
even with words. He would not
jñātayaḥ — the relatives; atithayaḥ — and guests; tasya — his; vāk- even allow sufficient
mātreṇa api — even by words; na arcitāḥ — were not shown respect; gratification for his own body
śūnya-avasathe — in his home deprived of religiosity and sense at the suitable times.
gratification; ātmā — himself; api — even; kāle — at the suitable times;
kāmaiḥ — with sensory enjoyment; anarcitaḥ — not gratified.
SB 11.23.8 Since he was so hardhearted
duḥśīlasya kadaryasya and miserly, his sons, in-laws,
druhyante putra-bāndhavāḥ wife, daughters and servants
dārā duhitaro bhṛtyā began to feel inimical toward
viṣaṇṇā nācaran priyam him. Becoming disgusted, they
would never treat him with
duḥśīlasya — having a bad character; kadaryasya — toward the miser; affection.
druhyante — they developed enmity; putra — his sons; bāndhavāḥ — and
in-laws; dārāḥ — his wife; duhitaraḥ — his daughters; bhṛtyāḥ — the
servants; visaṇṇāḥ — disgusted; na ācaran — they did not act; priyam —
affectionately.
SB 11.23.9 In this way the presiding
tasyaivaṁ yakṣa-vittasya deities of the five family
cyutasyobhaya-lokataḥ sacrifices became angry at the
dharma-kāma-vihīnasya brāhmaṇa, who, being
cukrudhuḥ pañca-bhāginaḥ niggardly, guarded his wealth
like a Yakṣa, who had no good
tasya — at him; evam — in this way; yakṣa-vittasya — who simply kept his destination either in this world
wealth without spending it, like the Yakṣas, who guard the treasury of or the next, and who was
Kuvera; cyutasya — who was deprived; ubhaya — of both; lokataḥ — totally deprived of religiosity
worlds (this life and the next); dharma — religiosity; kāma — and sense and sense enjoyment.
gratification; vihīnasya — lacking; cukrudhuḥ — they became angry;
pañca-bhāginaḥ — the deities of the five prescribed household sacrifices.
SB 11.23.10 O magnanimous Uddhava, by
tad-avadhyāna-visrasta- his neglect of these demigods
puṇya-skandhasya bhūri-da he depleted his stock of piety
artho ’py agacchan nidhanaṁ and all his wealth. The
bahv-āyāsa-pariśramaḥ accumulation of his repeated
exhaustive endeavors was
tat — of them; avadhyāna — because of his neglect; visrasta — depleted; totally lost.
puṇya — of piety; skandhasya — whose portion; bhūri-da — O
magnanimous Uddhava; arthaḥ — the wealth; api — indeed; agacchat
nidhanam — became lost; bahu — much; āyāsa — of endeavor;
pariśramaḥ — which consisted only of the labor.
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SB 11.23.11 Some of the wealth of this so-
jñātyo jagṛhuḥ kiñcit called brāhmaṇa was taken
kiñcid dasyava uddhava away by his relatives, My dear
daivataḥ kālataḥ kiñcid Uddhava, some by thieves,
brahma-bandhor nṛ-pārthivāt some by the whims of
providence, some by the
jñātayaḥ — the relatives; jagṛhuḥ — took away; kiñcit — some; kiñcit — effects of time, some by
some; dasyavaḥ — thieves; uddhava — O Uddhava; daivataḥ — by ordinary men and some by
providence; kālataḥ — by time; kiñcit — some; brahma-bandhoḥ — of the government authorities.
so-called brāhmaṇa; nṛ — by common men; pārthivāt — and by elevated
government officials.
SB 11.23.12 Finally, when his property was
sa evaṁ draviṇe naṣṭe completely lost, he who never
dharma-kāma-vivarjitaḥ engaged in religiosity or sense
upekṣitaś ca sva-janaiś enjoyment became ignored by
cintām āpa duratyayām his family members. Thus he
began to feel unbearable
saḥ — he; evam — thus; draviṇe — when his property; naṣṭe — was lost; anxiety.
dharma — religiosity; kāma — and sense enjoyment; vivarjitaḥ — devoid
of; upekṣitaḥ — neglected; ca — and; sva-janaiḥ — by his family members;
cintām — anxiety; āpa — he obtained; duratyayām — insurmountable.
SB 11.23.13 Having lost all his wealth, he
tasyaivaṁ dhyāyato dīrghaṁ felt great pain and lamentation.
naṣṭa-rāyas tapasvinaḥ His throat choked up with
khidyato bāṣpa-kaṇṭhasya tears, and he meditated for a
nirvedaḥ su-mahān abhūt long time on his fortune. Then
a powerful feeling of
tasya — of him; evam — thus; dhyāyataḥ — thinking; dīrgham — for a long renunciation came over him.
time; naṣṭa-rāyaḥ — his wealth lost; tapasvinaḥ — experiencing agony;
khidyataḥ — lamenting; bāṣpa-kaṇṭhasya — his throat choked with tears;
nirvedaḥ — a sense of renunciation; su-mahān — very great; abhūt —
arose.
SB 11.23.14 The brāhmaṇa spoke as
sa cāhedam aho kaṣṭaṁ follows: O what great
vṛthātmā me ’nutāpitaḥ misfortune! I have simply
na dharmāya na kāmāya tormented myself uselessly,
yasyārthāyāsa īdṛśaḥ struggling so hard for money
that was not even intended for
saḥ — he; ca — and; āha — spoke; idam — this; aho — alas; kaṣṭam — religiosity or material
the painful misfortune; vṛthā — vainly; ātmā — the self; me — my; enjoyment.
anutāpitaḥ — distressed; na — not; dharmāya — for religiosity; na — nor;
kāmāya — for sense gratification; yasya — whose; artha — for wealth;
āyāsaḥ — labor; īdṛśaḥ — such as this.
SB 11.23.15 Generally, the wealth of misers
prāyeṇārthāḥ kadaryāṇāṁ never allows them any
na sukhāya kadācana happiness. In this life it causes
iha cātmopatāpāya their self-torment, and when
mṛtasya narakāya ca they die it sends them to hell.

prāyeṇa — generally; arthāḥ — items of wealth; kadaryāṇām — of those

who are misers; na — do not; sukhāya — lead to happiness; kadācana —
at any time; iha — in this life; ca — both; ātma — of himself; upatāpāya —
result in the torment; mṛtasya — and of him when he has died; narakāya —
in the attainment of hell; ca — and.

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SB 11.23.16 Whatever pure fame is
yaśo yaśasvināṁ śuddhaṁ possessed by the famous and
ślāghyā ye guṇināṁ guṇāḥ whatever praiseworthy
lobhaḥ sv-alpo ’pi tān hanti qualities are found in the
śvitro rūpam ivepsitam virtuous are destroyed by even
a small amount of greed, just
yaśaḥ — the fame; yaśasvinām — of those who are famous; śuddham — as one’s attractive physical
pure; ślāghyāḥ — praiseworthy; ye — which; guṇinām — of those endowed beauty is ruined by a trace of
with good qualities; guṇāḥ — the qualities; lobhaḥ — greed; su-alpaḥ — a white leprosy.
little; api — even; tān — these; hanti — destroys; śvitraḥ — white leprosy;
rūpam — physical beauty; iva — just as; īpsitam — enchanting.
SB 11.23.17 In the earning, attainment,
arthasya sādhane siddhe increase, protection, expense,
utkarṣe rakṣaṇe vyaye loss and enjoyment of wealth,
nāśopabhoga āyāsas all men experience great labor,
trāsaś cintā bhramo nṛṇām fear, anxiety and delusion.

arthaysa — of wealth; sādhane — in the earning; siddhe — in the

attainment; utkarṣe — in the increasing; rakṣaṇe — in the protecting; vyaye
— in the expending; nāśa — in the loss; upabhoge — and in the
enjoyment; āyāsaḥ — labor; trāsaḥ — fear; cintā — anxiety; bhramaḥ —
confusion; nṛṇām — for men.
SB 11.23.18-19 Theft, violence, speaking lies,
steyaṁ hiṁsānṛtaṁ dambhaḥ duplicity, lust, anger,
kāmaḥ krodhaḥ smayo madaḥ perplexity, pride, quarreling,
bhedo vairam aviśvāsaḥ enmity, faithlessness, envy
saṁspardhā vyasanāni ca and the dangers caused by
women, gambling and
ete pañcadaśānarthā intoxication are the fifteen
hy artha-mūlā matā nṛṇām undesirable qualities that
tasmād anartham arthākhyaṁ contaminate men because of
śreyo-’rthī dūratas tyajet greed for wealth. Although
these qualities are
steyam — theft; hiṁsā — violence; anṛtam — lying; dambhaḥ — duplicity; undesirable, men falsely
kāmaḥ — lust; krodhaḥ — anger; smayaḥ — perplexity; madaḥ — pride; ascribe value to them. One
bhedaḥ — disagreement; vairam — enmity; aviśvāsaḥ — lack of faith; desiring to achieve the real
saṁspardhā — rivalry; vyasanāni — the dangers (coming from women, benefit of life should therefore
gambling and intoxication); ca — and; ete — these; pañcadaśa — fifteen; remain aloof from undesirable
anarthāḥ — unwanted things; hi — indeed; artha-mūlāḥ — based on material wealth.
wealth; matāḥ — are known; nṛṇām — by men; tasmāt — therefore;
anartham — that which is undesirable; artha-ākhyam — wealth, spoken of
as if desirable; śreyaḥ-arthī — one who desires the ultimate benefit of life;
dūrataḥ — at a great distance; tyajet — should leave.

SB 11.23.20 Even a man’s brothers, wife,

bhidyante bhrātaro dārāḥ parents and friends united with
pitaraḥ suhṛdas tathā him in love will immediately
ekāsnigdhāḥ kākiṇinā break off their affectionate
sadyaḥ sarve ’rayaḥ kṛtāḥ relationships and become
enemies over a single coin.
bhidyante — they break off; bhrātaraḥ — the brothers; dārāḥ — wife;
pitaraḥ — parents; suhṛdaḥ — friends; tathā — and; eka — as if one;
āsnigdhāḥ — very dear; kākiṇinā — by a small coin; sadyaḥ —
immediately; sarve — all of them; arayaḥ — enemies; kṛtāḥ — made.

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SB 11.23.21 For even a small amount of
arthenālpīyasā hy ete money these relatives and
saṁrabdhā dīpta-manyavaḥ friends become very agitated
tyajanty āśu spṛdho ghnanti and their anger is inflamed.
sahasotsṛjya sauhṛdam Acting as rivals, they quickly
give up all sentiments of
arthena — by wealth; alpīyasā — insignificant; hi — even; ete — they; goodwill and will reject one at
saṁrabdhāḥ — agitated; dīpta — inflamed; manyavaḥ — their anger; a moment’s notice, even to the
tyajanti — they give up; āśu — very quickly; spṛdhaḥ — becoming point of committing murder.
quarrelsome; ghnanti — they destroy; sahasā — quickly; utsṛjya —
rejecting; sauhṛdam — goodwill.
SB 11.23.22 Those who obtain human life,
labdhvā janmāmara-prārthyaṁ which is prayed for even by
mānuṣyaṁ tad dvijāgryatām the demigods, and in that
tad anādṛtya ye svārthaṁ human birth become situated
ghnanti yānty aśubhāṁ gatim as first-class brāhmaṇas, are
extremely fortunate. If they
labdhvā — having attained; janma — the birth; amara — by the demigods; disregard this important
prārthyam — prayed for; mānuṣyam — human; tat — and in that; dvija- opportunity, they are certainly
āgryatām — the status of being the best of the twice-born; tat — that; killing their own self-interest
anādṛtya — not appreciating; ye — those who; sva-artham — their own and thus achieve a most
best interest; ghnanti — destroy; yānti — they go; aśubhām — to an unfortunate end.
inauspicious; gatim — destination.
SB 11.23.23 What mortal man, having
svargāpavargayor dvāraṁ achieved this human life,
prāpya lokam imaṁ pumān which is the very gateway to
draviṇe ko ’nuṣajjeta both heaven and liberation,
martyo ’narthasya dhāmani would willingly become
attached to that abode of
svarga — of heaven; apavargayoḥ — and liberation; dvāram — the worthlessness, material
gateway; prāpya — achieving; lokam — the human life; imam — this; property?
pumān — a person; draviṇe — to property; kaḥ — who; anuṣajjeta — will
become attached; martyaḥ — prone to death; anarthasya — of
worthlessness; dhāmani — in the realm.
SB 11.23.24 One who fails to distribute his
devarṣi-pitṛ-bhūtāni wealth to the proper
jñātīn bandhūṁś ca bhāginaḥ shareholders — the demigods,
asaṁvibhajya cātmānaṁ sages, forefathers and
yakṣa-vittaḥ pataty adhaḥ ordinary living entities, as well
as his immediate relatives, in-
deva — the demigods; ṛṣi — sages; pitṛ — departed forefathers; bhūtāni — laws and own self — is
and living entities in general; jñātīn — one’s immediate relatives; bandhūn maintaining his wealth simply
— extended family; ca — and; bhāginaḥ — to the shareholders; like a Yakṣa and will fall down.
asaṁvibhajya — not distributing; ca — and; ātmānam — to oneself; yakṣa-
vittaḥ — whose wealth is simply like that of a Yakṣa; patati — he falls;
adhaḥ — down.
SB 11.23.25 Discriminating persons are
vyarthayārthehayā vittaṁ able to utilize their money,
pramattasya vayo balam youth and strength to achieve
kuśalā yena sidhyanti perfection. But I have
jaraṭhaḥ kiṁ nu sādhaye feverishly squandered these in
the useless endeavor for
vyarthayā — useless; artha — for wealth; īhayā — by the endeavor; vittam further wealth. Now that I am
— money; pramattasya — of the maddened; vayaḥ — youth; balam — an old man, what can I
strength; kuśalāḥ — those who are discriminating; yena — by means of achieve?
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 which; sidhyanti — become perfect; jaraṭhaḥ — an old man; kim — what;
nu — indeed; sādhaye — can I achieve.
SB 11.23.26 Why must an intelligent man
kasmāt saṅkliśyate vidvān suffer by his constant vain
vyarthayārthehayāsakṛt efforts to get wealth? Indeed,
kasyacin māyayā nūnaṁ this whole world is most
loko ’yaṁ su-vimohitaḥ bewildered by someone’s
illusory potency.
kasmāt — why; saṅkliśyate — suffers; vidvān — one who is wise;
vyarthayā — vain; artha-īhayā — in the pursuit of wealth; asakṛt —
constantly; kasyacit — of someone; māyayā — by the illusory potency;
nūnam — certainly; lokaḥ — the world; ayam — this; su-vimohitaḥ — very
much bewildered.
SB 11.23.27 For one who is in the grips of
kiṁ dhanair dhana-dair vā kiṁ death, what is the use of
kāmair vā kāma-dair uta wealth or those who offer it,
mṛtyunā grasyamānasya sense gratification or those
karmabhir vota janma-daiḥ who offer it, or, for that matter,
any type of fruitive activity,
kim — of what use; dhanaiḥ — are different kinds of wealth; dhana-daiḥ — which simply causes one to
the givers of wealth; vā — or; kim — what is the use; kāmaiḥ — of the again take birth in the material
objects of sense gratification; vā — or; kāma-daiḥ — those who give such world?
sense gratification; uta — or; mṛtyunā — by death; grasyamānasya — for
one who is being seized; karmabhiḥ — by fruitive activities; vā uta — or
else; janma-daiḥ — which give him his next birth.
SB 11.23.28 The Supreme Personality of
nūnaṁ me bhagavāṁs tuṣṭaḥ Godhead, Lord Hari, who
sarva-deva-mayo hariḥ contains within Himself all the
yena nīto daśām etāṁ demigods, must be satisfied
nirvedaś cātmanaḥ plavaḥ with me. Indeed, He has
brought me to this suffering
nūnam — certainly; me — with Me; bhagavān — the Supreme Personality condition and forced me to
of Godhead; tuṣṭaḥ — is satisfied; sarva-deva-mayaḥ — who comprises all experience detachment, which
the demigods; hariḥ — Lord Viṣṇu; yena — by whom; nītaḥ — I have been is the boat to carry me over
brought; daśām — to the condition; etām — this; nirvedaḥ — detachment; this ocean of material life.
ca — and; ātmanaḥ — of the self; plavaḥ — the boat (to carry me over the
ocean of material suffering).
SB 11.23.29 If there is any time remaining
so ’haṁ kālāvaśeṣeṇa in my life, I will perform
śoṣayiṣye ’ṅgam ātmanaḥ austerities and force my body
apramatto ’khila-svārthe to subsist on the bare
yadi syāt siddha ātmani necessities. Without further
confusion I shall pursue that
saḥ aham — I; kāla-avaśeṣeṇa — with whatever time remains; śoṣayiṣye which constitutes my entire
— shall reduce to the minimum; aṅgam — this body; ātmanaḥ — my; self-interest in life, and I shall
apramattaḥ — unbewildered; akhila — entire; sva-arthe — in the real self- remain satisfied within the self.
interest; yadi — if; syāt — there remains any (time); siddhaḥ — satisfied;
ātmani — within myself.
SB 11.23.30 Thus may the presiding
tatra mām anumoderan demigods of these three
devās tri-bhuvaneśvarāḥ worlds kindly show their mercy
muhūrtena brahma-lokaṁ upon me. Indeed, Mahārāja
khaṭvāṅgaḥ samasādhayat Khaṭvāṅga was able to
achieve the spiritual world in a
tatra — in this regard; mām — with me; anumoderan — may they kindly be single moment.
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 pleased; devāḥ — the demigods; tri-bhuvana — of the three worlds;
īśvarāḥ — the controllers; muhūrtena — in a single moment; brahmalokam
— the spiritual world; khaṭvāṅga — King Khaṭvāṅga; samasādhayat —
achieved.
SB 11.23.31 Lord Śrī Kṛṣṇa continued: His
śrī-bhagavān uvāca mind thus determined, that
ity abhipretya manasā most excellent Avantī
hy āvantyo dvija-sattamaḥ brāhmaṇa was able to untie
unmucya hṛdaya-granthīn the knots of desire within his
śānto bhikṣur abhūn muniḥ heart. He then assumed the
role of a peaceful and silent
śrī-bhagavān uvāca — the Supreme Lord said; iti — thus; abhipretya — sannyāsī mendicant.
concluding; manasā — within his mind; hi — indeed; āvantyaḥ — of the
district of Avantī; dvija-sat-tamaḥ — now the most pious brāhmaṇa;
unmucya — untying; hṛdaya — in his heart; granthīn — the knots (of
desire); śāntaḥ — peaceful; bhikṣuḥ — a mendicant sannyāsī; abhūt — he
became; muniḥ — silent.
SB 11.23.32 He wandered about the earth,
sa cacāra mahīm etāṁ keeping his intelligence,
saṁyatātmendriyānilaḥ senses and life air under
bhikṣārthaṁ nagara-grāmān control. To beg charity he
asaṅgo ’lakṣito ’viśat traveled alone to various cities
and villages. He did not
saḥ — he; cacāra — wandered; mahīm — the earth; etām — this; saṁyata advertise his advanced
— controlled; ātma — his consciousness; indriya — senses; anilaḥ — and spiritual position and thus was
vital air; bhikṣā-artham — for the purpose of taking charity; nagara — the not recognized by others.
cities; grāmān — and villages; asaṅgaḥ — without any association;
alakṣitaḥ — not making himself prominent, thus unrecognized; aviśat — he
entered.
SB 11.23.33 O kind Uddhava, seeing him
taṁ vai pravayasaṁ bhikṣum as an old, dirty beggar, rowdy
avadhūtam asaj-janāḥ persons would dishonor him
dṛṣṭvā paryabhavan bhadra with many insults.
bahvībhiḥ paribhūtibhiḥ

tam — him; vai — indeed; pravayasam — old; bhikṣum — the beggar;

avadhūtam — unclean; asat — low-class; janāḥ — persons; dṛṣṭvā —
seeing; paryabhavan — dishonored; bhadra — O kind Uddhava; bahvībhiḥ
— with many; paribhūtibhiḥ — insults.
SB 11.23.34 Some of these persons would
kecit tri-veṇuṁ jagṛhur take away his sannyāsī rod,
eke pātraṁ kamaṇḍalum and some the waterpot which
pīṭhaṁ caike ’kṣa-sūtraṁ ca he was using as a begging
kanthāṁ cīrāṇi kecana bowl. Some took his deerskin
pradāya ca punas tāni seat, some his chanting
darśitāny ādadur muneḥ beads, and some would steal
his torn, ragged clothing.
kecit — some of them; tri-veṇum — his sannyāsī triple staff; jagṛhuḥ — Displaying these things before
they took away; eke — some; pātram — his begging bowl; kamaṇḍalum — him, they would pretend to
waterpot; pīṭham — seat; ca — and; eke — some; akṣa-sūtram — chanting offer them back but would then
beads; ca — and; kanthām — rags; cīrāṇi — torn; kecana — some of them; hide them again.
pradāya — offering back; ca — and; punaḥ — again; tāni — they; darśitāni
— which were being shown; ādaduḥ — they took away; muneḥ — of the
sage.

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SB 11.23.35 When he was sitting on the
annaṁ ca bhaikṣya-sampannaṁ bank of a river about to
bhuñjānasya sarit-taṭe partake of the food that he had
mūtrayanti ca pāpiṣṭhāḥ collected by his begging, such
ṣṭhīvanty asya ca mūrdhani sinful rascals would come and
pass urine on it, and they
annam — food; ca — and; bhaikṣya — by his begging; sampannam — would dare to spit on his head.
acquired; bhuñjānasya — of him who was about to partake; sarit — of a
river; taṭe — on the shore; mūtrayanti — they urinate upon; ca — and;
pāpiṣṭhāḥ — most sinful persons; ṣṭhīvanti — they spit; asya — his; ca —
and; mūrdhani — on his head.
SB 11.23.36 Although he had taken a vow
yata-vācaṁ vācayanti of silence, they would try to
tāḍayanti na vakti cet make him speak, and if he did
tarjayanty apare vāgbhiḥ not speak they would beat him
steno ’yam iti vādinaḥ with sticks. Others would
badhnanti rajjvā taṁ kecid chastise him, saying, “This
badhyatāṁ badhyatām iti man is just a thief.” And others
would bind him up with rope,
yata-vācam — who had taken a vow of silence; vācayanti — they try to shouting, “Tie him up! Tie him
make speak; tāḍayanti — they beat; na vakti — he does not speak; cet — up!”
if; tarjayanti — they cajole; apare — others; vāgbhiḥ — with their words;
stenaḥ — thief; ayam — this person; iti — thus; vādinaḥ — saying;
badhnanti — they bind up; rajjvā — with rope; tam — him; kecit — some;
badhyatām badhyatām — “Bind him up! Bind him up!”; iti — thus saying.
SB 11.23.37 They would criticize and insult
kṣipanty eke ’vajānanta him, saying, “This man is just a
eṣa dharma-dhvajaḥ śaṭhaḥ hypocrite and a cheat. He
kṣīṇa-vitta imāṁ vṛttim makes a business of religion
agrahīt sva-janojjhitaḥ simply because he lost all his
wealth and his family threw
kṣipanti — they criticize; eke — some; avajānantaḥ — committing insults; him out.”
eṣaḥ — this person; dharma-dhvajaḥ — a religious hypocrite; śaṭhaḥ — a
cheater; kṣīṇa-vittaḥ — having lost his wealth; imām — this; vṛttim —
occupation; agrahīt — has taken; sva-jana — by his family; ujjhitaḥ —
turned out.
SB 11.23.38-39 Some would ridicule him by
aho eṣa mahā-sāro saying, “Just see this greatly
dhṛtimān giri-rāḍ iva powerful sage! He is as
maunena sādhayaty arthaṁ steadfast as the Himālaya
baka-vad dṛḍha-niścayaḥ Mountains. By practice of
silence he strives for his goal
ity eke vihasanty enam with great determination, just
eke durvātayanti ca like a heron.” Other persons
taṁ babandhur nirurudhur would pass foul air upon him,
yathā krīḍanakaṁ dvijam and sometimes others would
bind this twice-born brāhmaṇa
aho — just see; eṣaḥ — this person; mahā-sāraḥ — very powerful; in chains and keep him captive
dhṛtimān — steadfast; giri-rāṭ — the Himālaya Mountains; iva — just like; like a pet animal.
maunena — with his vow of silence; sādhayati — he is striving; artham —
for his goal; baka-vat — just like a heron; dṛḍha — firm; niścayaḥ — his
determination; iti — thus speaking; eke — some; vihasanti — ridicule;
enam — him; eke — some; durvātayanti — pass foul air; ca — and; tam —
him; babandhuḥ — they bound in chains; nirurudhuḥ — kept captive; yathā
— as; krīḍanakam — a pet animal; dvijam — that brāhmaṇa.
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SB 11.23.40 The brāhmaṇa understood that
evaṁ sa bhautikaṁ duḥkhaṁ all his suffering — from other
daivikaṁ daihikaṁ ca yat living beings, from the higher
bhoktavyam ātmano diṣṭaṁ forces of nature and from his
prāptaṁ prāptam abudhyata own body — was unavoidable,
being allotted to him by
evam — thus; saḥ — he; bhautikam — due to other living entities; providence.
duḥkham — suffering; daivikam — due to higher powers; daihikam — due
to his own body; ca — and; yat — whatever; bhoktavyam — destined to be
suffered; ātmanaḥ — his own; diṣṭam — allotted by destiny; prāptam
prāptam — whatever was received; abudhyata — he understood.
SB 11.23.41 Even while being insulted by
paribhūta imāṁ gāthām these low-class men who were
agāyata narādhamaiḥ trying to effect his downfall, he
pātayadbhiḥ sva dharma-stho remained steady in his spiritual
dhṛtim āsthāya sāttvikīm duties. Fixing his resolution in
the mode of goodness, he
paribhūtaḥ — insulted; imām — this; gāthām — song; agāyata — he sang; began to chant the following
nara-adhamaiḥ — by low-class men; pātayadbhiḥ — who were trying to song.
make him fall down; sva-dharma — in his own duty; sthaḥ — remaining
firm; dhṛtim — his resolution; āsthāya — fixing; sāttvikīm — in the mode of
goodness.
SB 11.23.42 The brāhmaṇa said: These
dvija uvāca people are not the cause of my
nāyaṁ jano me sukha-duḥkha-hetur happiness and distress.
na devatātmā graha-karma-kālāḥ Neither are the demigods, my
manaḥ paraṁ kāraṇam āmananti own body, the planets, my
saṁsāra-cakraṁ parivartayed yat past work, or time. Rather, it is
the mind alone that causes
dvijaḥ uvāca — the brāhmaṇa said; na — not; ayam — these; janaḥ — happiness and distress and
people; me — my; sukha — of happiness; duḥkha — and distress; hetuḥ perpetuates the rotation of
— the cause; na — nor; devatā — the demigods; ātmā — my own body; material life.
graha — the controlling planets; karma — my past work; kālāḥ — or time;
manaḥ — the mind; param — rather only; kāraṇaṁ — the cause; āmananti
— is called by standard authorities; saṁsāra — of material life; cakram —
the cycle; parivartayet — causes to rotate; yat — which.
SB 11.23.43 The powerful mind actuates
mano guṇān vai sṛjate balīyas the functions of the material
tataś ca karmāṇi vilakṣaṇāni modes, from which evolve the
śuklāni kṛṣṇāny atha lohitāni different kinds of material
tebhyaḥ sa-varṇāḥ sṛtayo bhavanti activities in the modes of
goodness, ignorance and
manaḥ — the mind; guṇān — the activities of the modes of nature; vai — passion. From the activities in
indeed; sṛjate — manifests; balīyaḥ — very strong; tataḥ — by those each of these modes develop
qualities; ca — and; karmāṇi — material activities; vilakṣaṇāni — of the corresponding statuses of
different varieties; śuklāni — white (in the mode of goodness); kṛṣṇāni — life.
black (in the mode of ignorance); atha — and; lohitāni — red (in the mode
of passion); tebhyaḥ — from those activities; sa-varṇāḥ — having the same
corresponding colors; sṛtayaḥ — created conditions; bhavanti — arise.
SB 11.23.44 Although present along with
anīha ātmā manasā samīhatā the struggling mind within the
hiraṇ-mayo mat-sakha udvicaṣṭe material body, the Supersoul is
manaḥ sva-liṅgaṁ parigṛhya kāmān not endeavoring, because He
juṣan nibaddho guṇa-saṅgato ’sau is already endowed with

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 transcendental enlightenment.
anīhaḥ — not endeavoring; ātmā — the Supreme Soul; manasā — along Acting as my friend, He simply
with the mind; samīhatā — which is struggling; hiraṇ-mayaḥ — exhibiting witnesses from His
transcendental enlightenment; mat-sakhaḥ — my friend; udvicaṣṭe — looks transcendental position. I, the
down from above; manaḥ — the mind; sva-liṅgam — which projects the infinitesimal spirit soul, on the
image of the material world upon him (the soul); parigṛhya — embracing; other hand, have embraced
kāmān — objects of desire; juṣan — engaging with; nibaddhaḥ — becomes this mind, which is the mirror
bound; guṇa-saṅgataḥ — because of association with the modes of nature; reflecting the image of the
asau — that infinitesimal spirit soul. material world. Thus I have
become engaged in enjoying
objects of desire and am
entangled due to contact with
the modes of nature.
SB 11.23.45 Charity, prescribed duties,
dānaṁ sva-dharmo niyamo yamaś ca observance of major and
śrutaṁ ca karmāṇi ca sad-vratāni minor regulative principles,
sarve mano-nigraha-lakṣaṇāntāḥ hearing from scripture, pious
paro hi yogo manasaḥ samādhiḥ works and purifying vows all
have as their final aim the
dānam — giving of charity; sva-dharmaḥ — carrying out one’s prescribed subduing of the mind. Indeed,
duties; niyamaḥ — the regulations of day-to-day life; yamaḥ — the major concentration of the mind on
regulations of spiritual practice; ca — and; śrutam — listening to scripture; the Supreme is the highest
ca — and; karmāṇi — pious work; ca — and; sat — pure; vratāni — vows; yoga.
sarve — all; manaḥ-nigrahaḥ — the subduing of the mind; lakṣaṇa —
consisting of; antāḥ — their aim; paraḥ — supreme; hi — indeed; yogaḥ —
transcendental knowledge; manasaḥ — of the mind; samādhiḥ —
meditation on the Supreme in trance.
SB 11.23.46 If one’s mind is perfectly fixed
samāhitaṁ yasya manaḥ praśāntaṁ and pacified, then tell me what
dānādibhiḥ kiṁ vada tasya kṛtyam need does one have to
asaṁyataṁ yasya mano vinaśyad perform ritualistic charity and
dānādibhiś ced aparaṁ kim ebhiḥ other pious rituals? And if
one’s mind remains
samāhitam — perfectly fixed; yasya — whose; manaḥ — mind; praśāntam uncontrolled, lost in ignorance,
— pacified; dāna-ādibhiḥ — by charity and the other processes; kim — then of what use are these
what; vada — please tell; tasya — of those processes; kṛtyam — use; engagements for him?
asaṁyatam — uncontrolled; yasya — whose; manaḥ — mind; vinaśyat —
dissolving; dāna-ādibhiḥ — by these processes of charity and so on; cet —
if; aparam — further; kim — what use; ebhiḥ — of these.

SB 11.23.47 All the senses have been

mano-vaśe ’nye hy abhavan sma devā under the control of the mind
manaś ca nānyasya vaśaṁ sameti since time immemorial, and
bhīṣmo hi devaḥ sahasaḥ sahīyān the mind himself never comes
yuñjyād vaśe taṁ sa hi deva-devaḥ under the sway of any other.
He is stronger than the
manaḥ — of the mind; vaśe — under the control; anye — others; hi — strongest, and his godlike
indeed; abhavan — have become; sma — in the past; devāḥ — the senses power is fearsome. Therefore,
(represented by their presiding deities); manaḥ — the mind; ca — and; na anyone who can bring the
— never; anyasya — of another; vaśam — under the control; sameti — mind under control becomes
comes; bhīṣmaḥ — fearsome; hi — indeed; devaḥ — the godlike power; the master of all the senses.
sahasaḥ — than the strongest; sahīyān — stronger; yuñjyāt — can fix;
vaśe — under control; tam — that mind; saḥ — such a person; hi —
indeed; deva-devaḥ — the master of all the senses.

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SB 11.23.48 Failing to conquer this
tam durjayaṁ śatrum asahya-vegam irrepressible enemy, the mind,
arun-tudaṁ tan na vijitya kecit whose urges are intolerable
kurvanty asad-vigraham atra martyair and who torments the heart,
mitrāṇy udāsīna-ripūn vimūḍhāḥ many people are completely
bewildered and create useless
tam — that; durjayam — difficult to conquer; śatrum — enemy; asahya — quarrel with others. Thus they
intolerable; vegam — whose urges; arum-tudam — capable of tormenting conclude that other people are
the heart; tat — therefore; na vijitya — failing to conquer over; kecit — either their friends, their
some people; kurvanti — they create; asat — useless; vigraham — quarrel; enemies or parties indifferent
atra — in this world; martyaiḥ — with mortal living beings; mitrāṇi — to them.
friends; udāsīna — indifferent persons; ripūn — and rivals; vimūḍhāḥ —
completely bewildered.
SB 11.23.49 Persons who identify with this
dehaṁ mano-mātram imaṁ gṛhītvā body, which is simply the
mamāham ity andha-dhiyo manuṣyāḥ product of the material mind,
eṣo ’ham anyo ’yam iti bhrameṇa are blinded in their
duranta-pāre tamasi bhramanti intelligence, thinking in terms
of “I” and “mine.” Because of
deham — the material body; manaḥ-mātram — coming simply from the their illusion of “this is I, but
mind; imam — this; gṛhītvā — having accepted; mama — mine; aham — I; that is someone else,” they
iti — thus; andha — blinded; dhiyaḥ — their intelligence; manuṣyāḥ — wander in endless darkness.
human beings; eṣaḥ — this; aham — I am; anyaḥ — someone else; ayam
— this is; iti — thus; bhrameṇa — by the illusion; duranta-pāre —
unsurpassable; tamasi — within the darkness; bhramanti — they wander.

SB 11.23.50 If you say that these people

janas tu hetuḥ sukha-duḥkhayoś cet are the cause of my happiness
kim ātmanaś cātra hi bhaumayos tat and distress, then where is the
jihvāṁ kvacit sandaśati sva-dadbhis place of the soul in such a
tad-vedanāyāṁ katamāya kupyet conception? This happiness
and distress pertain not to the
janaḥ — these people; tu — but; hetuḥ — the cause; sukha-duḥkhayoḥ — soul but to the interactions of
of my happiness and distress; cet — if; kim — what; ātmanaḥ — for the material bodies. If someone
self; ca — and; atra — in this conception; hi — indeed; bhaumayoḥ — they bites his tongue with his own
pertain to the material bodies; tat — that (status of being the performer and teeth, at whom can he become
the sufferer); jihvām — the tongue; kvacit — sometimes; sandaśati — is angry in his suffering?
bitten; sva — by one’s own; dadbhiḥ — teeth; tat — of that; vedanāyām —
in the distress; katamāya — with whom; kupyet — can one get angry.

SB 11.23.51 If you say that the demigods

duḥkhasya hetur yadi devatās tu who rule the bodily senses
kim ātmanas tatra vikārayos tat cause suffering, still, how can
yad aṅgam aṅgena nihanyate kvacit such suffering apply to the
krudhyeta kasmai puruṣaḥ sva-dehe spirit soul? This acting and
being acted upon are merely
duḥkhasya — of suffering; hetuḥ — the cause; yadi — if; devatāḥ — the interactions of the changeable
demigods (who rule over the different senses within the body); tu — but; senses and their presiding
kim — what; ātmanaḥ — for the soul; tatra — in that connection; vikārayoḥ deities. When one limb of the
— which pertain to the transformable (senses and their deities); tat — that body attacks another, with
(acting and being acted upon); yat — when; aṅgam — a limb; aṅgena — whom can the person in that
by another limb; nihanyate — is hurt; kvacit — ever; krudhyeta — should body be angry?
become angry; kasmai — at whom; puruṣaḥ — the living entity; sva-dehe
— within his own body.
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SB 11.23.52 If the soul himself were the
ātmā yadi syāt sukha-duḥkha-hetuḥ cause of happiness and
kim anyatas tatra nija-svabhāvaḥ distress, then we could not
na hy ātmano ’nyad yadi tan mṛṣā syāt blame others, since happiness
krudhyeta kasmān na sukhaṁ na duḥkham and distress would be simply
the nature of the soul.
ātmā — the soul himself; yadi — if; syāt — should be; sukha-duḥkha — of According to this theory,
happiness and distress; hetuḥ — the cause; kim — what; anyataḥ — other; nothing except the soul
tatra — in that theory; nija — his own; svabhāvaḥ — nature; na — not; hi actually exists, and if we were
— indeed; ātmanaḥ — than the soul; anyat — anything separate; yadi — if; to perceive something besides
tat — that; mṛṣā — false; syāt — would be; krudhyeta — one can become the soul, that would be illusion.
angry; kasmāt — at whom; na — there is no; sukham — happiness; na — Therefore, since happiness
nor; duḥkham — misery. and distress do not actually
exist in this concept, why
become angry at oneself or
others?
SB 11.23.53 And if we examine the
grahā nimittaṁ sukha-duḥkhayoś cet hypothesis that the planets are
kim ātmano ’jasya janasya te vai the immediate cause of
grahair grahasyaiva vadanti pīḍāṁ suffering and happiness, then
krudhyeta kasmai puruṣas tato ’nyaḥ also where is the relationship
with the soul, who is eternal?
grahāḥ — the controlling planets; nimittam — the immediate cause; sukha- After all, the effect of the
duḥkhayoḥ — of happiness and distress; cet — if; kim — what; ātmanaḥ — planets applies only to things
for the soul; ajasya — who is unborn; janasya — of that which is born; te — that have taken birth. Expert
those planets; vai — indeed; grahaiḥ — by other planets; grahasya — of a astrologers have moreover
planet; eva — only; vadanti — (expert astrologers) say; pīḍām — suffering; explained how the planets are
krudhyeta — should become angry; kasmai — at whom; puruṣaḥ — the only causing pain to each
living entity; tataḥ — from that material body; anyaḥ — distinct. other. Therefore, since the
living entity is distinct from
these planets and from the
material body, against whom
should he vent his anger?
SB 11.23.54 If we assume that fruitive work
karmāstu hetuḥ sukha-duḥkhayoś cet is the cause of happiness and
kim ātmanas tad dhi jaḍājaḍatve distress, we still are not
dehas tv acit puruṣo ’yaṁ suparṇaḥ dealing with the soul. The idea
krudhyeta kasmai na hi karma mūlam of material work arises when
there is a spiritual actor who is
karma — one’s fruitive activities; astu — hypothetically granted; hetuḥ — conscious and a material body
the cause; sukha-duḥkhayoḥ — of happiness and distress; cet — if; kim — that undergoes the
what; ātmanaḥ — for the soul; tat — that karma; hi — certainly; jaḍa- transformation of happiness
ajaḍatve — in being both material and not material; dehaḥ — the body; tu and distress as a reaction to
— on the one hand; acit — not living; puruṣaḥ — the person; ayam — this; such work. Since the body has
su-parṇaḥ — endowed with living consciousness; krudhyeta — one should no life, it cannot be the actual
become angry; kasmai — at whom; na — are not; hi — certainly; karma — recipient of happiness and
fruitive activities; mūlam — the root cause. distress, nor can the soul, who
is ultimately completely
spiritual and aloof from the
material body. Since karma
thus has no ultimate basis in
either the body or the soul, at
whom can one become angry?
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SB 11.23.55 If we accept time as the cause
kālas tu hetuḥ sukha-duḥkhayoś cet of happiness and distress, that
kim ātmanas tatra tad-ātmako ’sau experience still cannot apply to
nāgner hi tāpo na himasya tat syāt the spirit soul, since time is a
krudhyeta kasmai na parasya dvandvam manifestation of the Lord’s
spiritual potency and the living
kālaḥ — time; tu — but; hetuḥ — the cause; sukha-duḥkhayoḥ — of entities are also expansions of
happiness and distress; cet — if; kim — what; ātmanaḥ — for the soul; the Lord’s spiritual potency
tatra — in that idea; tat-ātmakaḥ — based on time; asau — the soul; na — manifesting through time.
not; agneḥ — from fire; hi — indeed; tāpaḥ — burning; na — not; himasya Certainly a fire does not burn
— of snow; tat — that; syāt — becomes; krudhyeta — should become its own flames or sparks, nor
angry; kasmai — at whom; na — there is not; parasya — for the does the cold harm its own
transcendental soul; dvandvam — duality. snowflakes or hail. In fact, the
spirit soul is transcendental
and beyond the experience of
material happiness and
distress. At whom, therefore,
should one become angry?
SB 11.23.56 The false ego gives shape to
na kenacit kvāpi kathañcanāsya illusory material existence and
dvandvoparāgaḥ parataḥ parasya thus experiences material
yathāhamaḥ saṁsṛti-rūpiṇaḥ syād happiness and distress. The
evaṁ prabuddho na bibheti bhūtaiḥ spirit soul, however, is
transcendental to material
na — there is not; kenacit — by the agency of anyone; kva api — nature; he can never actually
anywhere; kathañcana — by any means; asya — for him, the soul; be affected by material
dvandva — of the duality (of happiness and distress); uparāgaḥ — the happiness and distress in any
influence; parataḥ parasya — who is transcendental to material nature; place, under any circumstance
yathā — in the same way as; ahamaḥ — for the false ego; saṁsṛti — to or by the agency of any
material existence; rūpiṇaḥ — which give shape; syāt — arises; evam — person. A person who
thus; prabuddhaḥ — one whose intelligence is awakened; na bibheti — understands this has nothing
does not fear; bhūtaiḥ — on the basis of material creation. whatsoever to fear from the
material creation.
SB 11.23.57 I shall cross over the
etāṁ sa āsthāya parātma-niṣṭhām insurmountable ocean of
adhyāsitāṁ pūrvatamair maharṣibhiḥ nescience by being firmly fixed
ahaṁ tariṣyāmi duranta-pāraṁ in the service of the lotus feet
tamo mukundāṅghri-niṣevayaiva of Kṛṣṇa. This was approved
by the previous ācāryas, who
etām — this; saḥ — such; āsthāya — becoming completely fixed in; para- were fixed in firm devotion to
ātma-niṣṭhām — devotion to the Supreme Person, Kṛṣṇa; adhyāsitām — the Lord, Paramātmā, the
worshiped; pūrva-tamaiḥ — by previous; mahā-ṛṣibhiḥ — ācāryas; aham — Supreme Personality of
I; tariṣyāmi — shall cross over; duranta-pāram — the insurmountable; Godhead.
tamaḥ — the ocean of nescience; mukunda-aṅghri — of the lotus feet of
Mukunda; niṣevayā — by worship; eva — certainly.
SB 11.23.58 Lord Śrī Kṛṣṇa said: Thus
śrī-bhagavān uvāca becoming detached upon the
nirvidya naṣṭa-draviṇe gata-klamaḥ loss of his property, this sage
pravrajya gāṁ paryaṭamāna ittham gave up his moroseness. He
nirākṛto ’sadbhir api sva-dharmād left home, taking sannyāsa,
akampito ’mūṁ munir āha gāthām and began to travel about the
earth. Even when insulted by
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; nirvidya foolish rascals he remained
— becoming detached; naṣṭa-draviṇe — his wealth having been destroyed; unswerved from his duty and
gata-klamaḥ — free from moroseness; pravrajya — leaving home; gām — chanted this song.
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 the earth; paryaṭamānaḥ — traveling; ittham — in this way; nirākṛtaḥ —
insulted; asadbhiḥ — by rascals; api — even though; sva-dharmāt — from
his prescribed duties; akampitaḥ — unswerved; amūm — this; muniḥ —
the sage; āha — spoke; gāthām — song.
SB 11.23.59 No other force besides his own
sukha-duḥkha-prado nānyaḥ mental confusion makes the
puruṣasyātma-vibhramaḥ soul experience happiness
mitrodāsīna-ripavaḥ and distress. His perception of
saṁsāras tamasaḥ kṛtaḥ friends, neutral parties and
enemies and the whole
sukha-duḥkha-pradaḥ — giver of happiness and distress; na — there is no; material life he builds around
anyaḥ — other; puruṣasya — of the soul; ātma — of the mind; vibhramaḥ this perception are simply
— bewilderment; mitra — friends; udāsīna — indifferent parties; ripavaḥ — created out of ignorance.
and enemies; saṁsāraḥ — material life; tamasaḥ — out of ignorance; kṛtaḥ
— created.
SB 11.23.60 My dear Uddhava, fixing your
tasmāt sarvātmanā tāta intelligence on Me, you should
nigṛhāṇa mano dhiyā thus completely control the
mayy āveśitayā yukta mind. This is the essence of
etāvān yoga-saṅgrahaḥ the science of yoga.

tasmāt — therefore; sarva-ātmanā — in all respects; tāta — My dear

Uddhava; nigṛhāṇa — bring under control; manaḥ — the mind; dhiyā —
with intelligence; mayi — in Me; āveśitayā — which is absorbed; yuktaḥ —
linked up; etāvān — thus; yoga-saṅgrahaḥ — the essence of spiritual
practice.
SB 11.23.61 Anyone who listens to or
ya etāṁ bhikṣuṇā gītāṁ recites to others this song of
brahma-niṣṭhāṁ samāhitaḥ the sannyāsī, which presents
dhārayañ chrāvayañ chṛṇvan scientific knowledge of the
dvandvair naivābhibhūyate Absolute, and who thus
meditates upon it with full
yaḥ — whoever; etām — this; bhikṣuṇā — by the sannyāsī; gītām — sung; attention, will never again be
brahma — knowledge of the Absolute; niṣṭhām — based upon; samāhitaḥ overwhelmed by the dualities
— with full attention; dhārayan — meditating; śrāvayan — causing others of material happiness and
to hear; śṛṇvan — himself hearing; dvandvaiḥ — by dualities; na — never; distress.
eva — indeed; abhibhūyate — will become overwhelmed.

The Aila Gita SB 11.26.1-35

SB 11.26.1 The Supreme Personality of
śrī-bhagavān uvāca Godhead said: Having
mal-lakṣaṇam imaṁ kāyaṁ achieved this human form of
labdhvā mad-dharma āsthitaḥ life, which affords one the
ānandaṁ paramātmānam opportunity to realize Me, and
ātma-sthaṁ samupaiti mām being situated in My devotional
service, one can achieve Me,
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; mat- the reservoir of all pleasure
lakṣaṇam — in which I can be realized; imam — this; kāyam — human and the Supreme Soul of all
body; labdhvā — having achieved; mat-dharme — in devotional service to existence, residing within the
Me; āsthitaḥ — situated; ānandam — who is pure ecstasy; parama- heart of every living being.
ātmānam — the Supreme Soul; ātma-stham — situated within the heart;
samapaiti — he achieves; mām — Me.

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SB 11.26.2 A person fixed in
guṇa-mayyā jīva-yonyā transcendental knowledge is
vimukto jñāna-niṣṭhayā freed from conditioned life by
guṇeṣu māyā-mātreṣu giving up his false
dṛśyamāneṣv avastutaḥ identification with the products
vartamāno ’pi na pumān of the material modes of
yujyate ’vastubhir guṇaiḥ nature. Seeing these products
as simply illusion, he avoids
guṇa-mayyā — based on the modes of nature; jīva-yonyā — from the entanglement with the modes
cause of material life, false identification; vimuktaḥ — one who has become of nature, although constantly
completely free; jñāna — in transcendental knowledge; niṣṭhayā — by among them. Because the
being properly fixed; guṇeṣu — among the products of the modes of modes of nature and their
nature; māyā-mātreṣu — which are simply illusion; dṛśyamāneṣu — products are simply not real,
appearing before the eyes; avastutaḥ — although not real; vartamānaḥ — he does not accept them.
living; api — although; na — does not; pumān — that person; yujyate —
become entangled; avastubhiḥ — unreal; guṇaiḥ — with the manifestations
of the modes of nature.

SB 11.26.3 One should never associate

saṅgaṁ na kuryād asatāṁ with materialists, those
śiśnodara-tṛpāṁ kvacit dedicated to gratifying their
tasyānugas tamasy andhe genitals and bellies. By
pataty andhānugāndha-vat following them one falls into
the deepest pit of darkness,
saṅgam — association; na kuryāt — one should never make; asatām — of just like a blind man who
those who are materialistic; śiśna — the genitals; udara — and the belly; follows another blind man.
tṛpām — who are devoted to gratifying; kvacit — at any time; tasya — of
any such person; anugaḥ — the follower; tamasi andhe — into the darkest
pit; patati — he falls; andha-anuga — following a blind man; andha-vat —
just like another blind man.

SB 11.26.4 The following song was sung

ailaḥ samrāḍ imāṁ gāthām by the famous emperor
agāyata bṛhac-chravāḥ Purūravā. When deprived of
urvaśī-virahān muhyan his wife, Urvaśī, he was at first
nirviṇṇaḥ śoka-saṁyame bewildered, but by controlling
his lamentation he began to
ailaḥ — King Purūravā; samrāṭ — the great emperor; imām — this; gāthām feel detachment.
— song; agāyata — sang; bṛhat — mighty; śravāḥ — whose fame; urvaśī-
virahāt — because of experiencing separation from Urvaśī; muhyan —
becoming bewildered; nirviṇṇaḥ — feeling detached; śoka — his
lamentation; saṁyame — when he was finally able to bring under control.

SB 11.26.5 When she was leaving him,

tyaktvātmānaṁ vrayantīṁ tāṁ even though he was naked he
nagna unmatta-van nṛpaḥ ran after her just like a
vilapann anvagāj jāye madman and called out in
ghore tiṣṭheti viklavaḥ great distress, “O my wife, O
terrible lady! Please stop!”
tyaktvā — abandoning; ātmānam — him; vrajantīm — going away; tām —
unto her; nagnaḥ — being naked; unmatta-vat — like a madman; nṛpaḥ —
the king; vilapan — crying out; anvagāt — followed; jāye — O my wife;
ghore — O terrible woman; tiṣṭha — please stop; iti — thus speaking;
viklavaḥ — overwhelmed with distress.

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SB 11.26.6 Although for many years
kāmān atṛpto ’nujuṣan Purūravā had enjoyed sex
kṣullakān varṣa-yāminīḥ pleasure in the evening hours,
na veda yāntīr nāyāntīr still he was not satisfied by
urvaśy-ākṛṣṭa-cetanaḥ such insignificant enjoyment.
His mind was so attracted to
kāmān — lusty desires; atṛptaḥ — unsatiated; anujuṣan — gratifying; Urvaśī that he did not notice
kṣullakān — insignificant; varṣa — of many years; yāminīḥ — the nights; na how the nights were coming
veda — he did not know; yāntīḥ — going; na — nor; āyāntīḥ — and going.
approaching; urvaśī — by Urvaśī; ākṛṣṭa — attracted; cetanaḥ — his mind.
SB 11.26.7 King Aila said: Alas, just see
aila uvāca the extent of my delusion! This
aho me moha-vistāraḥ goddess was embracing me
kāma-kaśmala-cetasaḥ and held my neck in her grip.
devyā gṛhīta-kaṇṭhasya My heart was so polluted by
nāyuḥ-khaṇḍā ime smṛtāḥ lust that I had no idea how my
life was passing.
ailaḥ uvāca — King Purūravā said; aho — alas; me — my; moha — of the
delusion; vistāraḥ — the extent; kāma — by lust; kaśmala — contaminated;
cetasaḥ — my consciousness; devyā — by this goddess; gṛhīta — is
seized; kaṇṭhasya — whose neck; na — have not; āyuḥ — of my life span;
khaṇḍāḥ — the divisions; ime — these; smṛtāḥ — been taken notice of.
SB 11.26.8 That lady cheated me so much
nāhaṁ vedābhinirmuktaḥ that I did not even see the
sūryo vābhyudito ’muyā rising or setting of the sun.
mūṣito varṣa-pūgānāṁ Alas, for so many years I
batāhāni gatāny uta passed my days in vain!

na — did not; aham — I; veda — know; abhinirmuktaḥ — having set;

sūryaḥ — the sun; vā — or; abhyuditaḥ — risen; amuyā — by her; mūṣitaḥ
— deceived; varṣa — years; pūgānām — comprising many; bata — alas;
ahāni — days; gatāni — have gone; uta — certainly.
SB 11.26.9 Alas, although I am supposed
aho me ātma-sammoho to be a mighty emperor, the
yenātmā yoṣitāṁ kṛtaḥ crown jewel of all kings on this
krīḍā-mṛgaś cakravartī earth, just see how my
naradeva-śikhāmaṇiḥ bewilderment has rendered
me a toy animal in the hands
aho — alas; me — my; ātma — of myself; sammohaḥ — total of women!
bewilderment; yena — by which; ātmā — my body; yoṣitām — of women;
kṛtaḥ — became; krīḍā-mṛgaḥ — a toy animal; cakravartī — mighty
emperor; naradeva — of kings; śikhā-maṇiḥ — the crown jewel.

SB 11.26.10 Although I was a powerful lord

sa-paricchadam ātmānaṁ with great opulence, that
hitvā tṛṇam iveśvaram woman gave me up as if I
yāntīṁ striyaṁ cānvagamaṁ were no more than an
nagna unmatta-vad rudan insignificant blade of grass.
And still, naked and without
sa-paricchadam — along with my kingdom and all paraphernalia; ātmānam shame, I followed her, crying
— myself; hitvā — abandoning; tṛṇam — a blade of grass; iva — as if; out to her like a madman.
īśvaram — the powerful lord; yāntīm — going away; striyam — the woman;
ca — and; anvagaman — I followed; nagnaḥ — naked; unmatta-vat — like
a madman; rudan — crying out.

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SB 11.26.11 Where are my so-called great
kutas tasyānubhāvaḥ syāt influence, power and
teja īśatvam eva vā sovereignty? Just like an ass
yo ’nvagacchaṁ striyaṁ yāntīṁ being kicked in the face by his
khara-vat pāda-tāḍitaḥ she-ass, I ran after that
woman, who had already
kutaḥ — where; tasya — of that person (myself); anubhāvaḥ — the given me up.
influence; syāt — is; tejaḥ — strength; īśatvam — sovereignty; eva —
indeed; vā — or; yaḥ — who; anvagaccham — ran after; striyam — this
woman; yāntīm — while going away; khara-vat — just like an ass; pāda —
by the foot; tāḍitaḥ — punished.
SB 11.26.12 What is the use of a big
kiṁ vidyayā kiṁ tapasā education or the practice of
kiṁ tyāgena śrutena vā austerities and renunciation,
kiṁ viviktena maunena and what is the use of studying
strībhir yasya mano hṛtam religious scriptures, of living in
solitude and silence, if, after all
kim — what is the use; vidyayā — of knowledge; kim — what; tapasā — of that, one’s mind is stolen by a
austerities; kim — what; tyāgena — of renunciation; śrutena — of having woman?
studied the scriptures; vā — or; kim — what; viviktena — of solitude;
maunena — of silence; strībhiḥ — by women; yasya — whose; manaḥ —
the mind; hṛtam — taken away.
SB 11.26.13 To hell with me! I am such a
svārthasyākovidaṁ dhiṅ māṁ fool that I didn’t even know
mūrkhaṁ paṇḍita-māninam what was good for me,
yo ’ham īśvaratāṁ prāpya although I arrogantly thought I
strībhir go-khara-vaj jitaḥ was highly intelligent. Although
I achieved the exalted position
sva-arthasya — his own best interest; akovidam — who does not know; of a lord, I allowed myself to
dhik — to hell; mām — with me; mūrkham — a fool; paṇḍita-māninam — be conquered by women as if I
imagining himself to be a great scholar; yaḥ — who; aham — I; īśvaratām were a bullock or a jackass.
— the position of lordship; prāpya — achieving; strībhiḥ — by women; go-
khara-vat — like a bullock or an ass; jitaḥ — conquered.
SB 11.26.14 Even after I had served the so-
sevato varṣa-pūgān me called nectar of the lips of
urvaśyā adharāsavam Urvaśī for many years, my
na tṛpyaty ātma-bhūḥ kāmo lusty desires kept rising again
vahnir āhutibhir yathā and again within my heart and
were never satisfied, just like a
sevataḥ — who was serving; varṣa-pūgān — for many years; me — my; fire that can never be
urvaśyāḥ — of Urvaśī; adhara — of the lips; āsavam — the nectar; na extinguished by the oblations
tṛpyati — never became satisfied; ātma-bhūḥ — born from the mind; of ghee poured into its flames.
kāmaḥ — the lust; vahniḥ — fire; āhutibhiḥ — by oblations; yathā — just
as.
SB 11.26.15 Who but the Supreme
puṁścalyāpahṛtaṁ cittaṁ Personality of Godhead, who
ko nv anyo mocituṁ prabhuḥ lies beyond material
ātmārāmeśvaram ṛte perception and is the Lord of
bhagavantam adhokṣajam self-satisfied sages, can
possibly save my
puṁścalyā — by a prostitute; apahṛtam — stolen; cittam — the intelligence; consciousness, which has
kaḥ — who; nu — indeed; anyaḥ — other person; mocitum — to free; been stolen by a prostitute?
prabhuḥ — is capable; ātma-ārāma — of the self-satisfied sages; īśvaram
— the Lord; ṛte — except for; bhagavantam — the Supreme Personality of
Godhead; adhokṣajam — who lies beyond the purview of material senses.
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SB 11.26.16 Because I allowed my
bodhitasyāpi devyā me intelligence to become dull and
sūkta-vākyena durmateḥ because I failed to control my
mano-gato mahā-moho senses, the great confusion in
nāpayāty ajitātmanaḥ my mind did not go away,
even though Urvaśī herself
bodhitasya — who had been informed; api — even; devyā — by the gave me wise counsel with
goddess Urvaśī; me — of me; su-ukta — well-spoken; vākyena — by well-spoken words.
words; durmateḥ — whose intelligence was dull; manaḥ-gataḥ — within the
mind; mahā-mohaḥ — the great confusion; na apayāti — did not cease;
ajita-ātmanaḥ — who had failed to control his senses.
SB 11.26.17 How can I blame her for my
kim etayā no ’pakṛtaṁ trouble when I myself am
rajjvā vā sarpa-cetasaḥ ignorant of my real, spiritual
draṣṭuḥ svarūpāviduṣo nature? I did not control my
yo ’haṁ yad ajitendriyaḥ senses, and so I am like a
person who mistakenly sees a
kim — what; etayā — by her; naḥ — to us; apakṛtam — offense has been harmless rope as a snake.
done; rajjvā — by a rope; vā — or; sarpa-cetasaḥ — who is thinking it to be
a snake; draṣṭuḥ — of such a seer; svarūpa — the real identity; aviduṣaḥ
— who does not understand; yaḥ — who; aham — I; yat — because of;
ajita-indriyaḥ — having not controlled the senses.
SB 11.26.18 What is this polluted body
kvāyaṁ malīmasaḥ kāyo anyway — so filthy and full of
daurgandhyādy-ātmako ’śuciḥ bad odors? I was attracted by
kva guṇāḥ saumanasyādyā the fragrance and beauty of a
hy adhyāso ’vidyayā kṛtaḥ woman’s body, but what are
those so-called attractive
kva — where; ayam — this; malīmasaḥ — very filthy; kāyaḥ — material features? They are simply a
body; daurgandhya — bad odor; ādi — and so on; ātmakaḥ — consisting false covering created by
of; aśuciḥ — unclean; kva — where; guṇāḥ — the so-called good qualities; illusion.
saumanasya — the fragrance and tenderness of flowers; ādyāḥ — and so
on; hi — certainly; adhyāsaḥ — the superficial imposition; avidyayā — by
ignorance; kṛtaḥ — created.
SB 11.26.19-20 One can never decide whose
pitroḥ kiṁ svaṁ nu bhāryāyāḥ property the body actually is.
svāmino ’gneḥ śva-gṛdhrayoḥ Does it belong to one’s
kim ātmanaḥ kiṁ suhṛdām parents, who have given birth
iti yo nāvasīyate to it, to one’s wife, who gives it
pleasure, or to one’s employer,
tasmin kalevare ’medhye who orders the body around?
tuccha-niṣṭhe viṣajjate Is it the property of the funeral
aho su-bhadraṁ su-nasaṁ fire or of the dogs and jackals
su-smitaṁ ca mukhaṁ striyaḥ who may ultimately devour it?
Is it the property of the
pitroḥ — of the parents; kim — whether; svam — the property; nu — or; indwelling soul, who partakes
bhāryāyāḥ — of the wife; svāminaḥ — of the employer; agneḥ — of the in its happiness and distress,
fire; śva-gṛdhrayoḥ — of the dogs and vultures; kim — whether; ātmanaḥ or does the body belong to
— of the soul; kim — whether; suhṛdām — of friends; iti — thus; yaḥ — intimate friends who
who; na avasīyate — can never decide; tasmin — to that; kalevare — encourage and help it?
material body; amedhye — abominable; tuccha-niṣṭhe — heading toward Although a man never
the lowest destination; viṣajjate — becomes attached; aho — ah; su- definitely ascertains the
bhadram — very attractive; su-nasam — having a beautiful nose; su- proprietor of the body, he
smitam — beautiful smile; ca — and; mukham — the face; striyaḥ — of a becomes most attached to it.
woman. The material body is a polluted
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 material form heading toward
a lowly destination, yet when a
man stares at the face of a
woman he thinks, “What a
good-looking lady! What a
charming nose she’s got, and
see her beautiful smile!”
SB 11.26.21 What difference is there
tvaṅ-māṁsa-rudhira-snāyu- between ordinary worms and
medo-majjāsthi-saṁhatau persons who try to enjoy this
viṇ-mūtra-pūye ramatāṁ material body composed of
kṛmīṇāṁ kiyad antaram skin, flesh, blood, muscle, fat,
marrow, bone, stool, urine and
tvak — out of skin; māṁsa — flesh; rudhira — blood; snāyu — muscle; pus?
medaḥ — fat; majjā — marrow; asthi — and bone; saṁhatau — composed;
viṭ — of stool; mūtra — urine; pūye — and pus; ramatām — enjoying;
kṛmīṇām — compared to the worms; kiyat — how much; antaram —
difference.
SB 11.26.22 Yet even one who theoretically
athāpi nopasajjeta understands the actual nature
strīṣu straiṇeṣu cārtha-vit of the body should never
viṣayendriya-saṁyogān associate with women or with
manaḥ kṣubhyati nānyathā men attached to women. After
all, the contact of the senses
atha api — yet therefore; na upasajjeta — he should never make contact; with their objects inevitably
strīṣu — with women; straiṇeṣu — with men who are attached to women; agitates the mind.
ca — or; artha-vit — one who knows what is best for him; viṣaya — of the
objects of enjoyment; indriya — with the senses; saṁyogāt — because of
the connection; manaḥ — the mind; kṣubhyati — becomes agitated; na —
not; anyathā — otherwise.

SB 11.26.23 Because the mind is not

adṛṣṭād aśrutād bhāvān disturbed by that which is
na bhāva upajāyate neither seen nor heard, the
asamprayuñjataḥ prāṇān mind of a person who restricts
śāmyati stimitaṁ manaḥ the material senses will
automatically be checked in its
adṛṣṭāt — which is not seen; aśrutāt — which is not heard; bhāvāt — from material activities and become
a thing; na — does not; bhāvaḥ — mental agitation; upajāyate — arise; pacified.
asamprayuñjataḥ — for one who is not using; prāṇān — the senses;
śāmyati — becomes pacified; stimitam — checked; manaḥ — the mind.

SB 11.26.24 Therefore one should never let

tasmāt saṅgo na kartavyaḥ his senses associate freely
strīṣu straiṇeṣu cendriyaiḥ with women or with men
viduṣāṁ cāpy avisrabdhaḥ attached to women. Even
ṣaḍ-vargaḥ kim u mādṛśām those who are highly learned
cannot trust the six enemies of
tasmāt — therefore; saṅgaḥ — association; na kartavyaḥ — should never the mind; what to speak, then,
be made; strīṣu — with women; straiṇeṣu — with men attached to women; of foolish persons like me.
ca — and; indriyaiḥ — by one’s senses; viduṣām — of wise men; ca api —
even; avisrabdhaḥ — untrustworthy; ṣaṭ-vargaḥ — the six enemies of the
mind (lust, anger, greed, bewilderment, intoxication and envy); kim u —
what to speak; mādṛśām — of persons like me.

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SB 11.26.25 The Supreme Personality of
śrī-bhagavān uvāca Godhead said: Having thus
evaṁ pragāyan nṛpa-deva-devaḥ chanted this song, Mahārāja
sa urvaśī-lokam atho vihāya Purūravā, eminent among the
ātmānam ātmany avagamya māṁ vai demigods and human beings,
upāramaj jñāna-vidhūta-mohaḥ gave up the position he had
achieved in the planet of
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; evam — Urvaśī. His illusion cleansed
in this way; pragāyan — singing; nṛpa — among men; deva — and among away by transcendental
demigods; devaḥ — who was eminent; saḥ — he, King Purūravā; urvaśī- knowledge, he understood Me
lokam — the planet of Urvaśī, Gandharvaloka; atha u — then; vihāya — to be the Supreme Soul within
giving up; ātmānam — the Supreme Soul; ātmani — within his own heart; his heart and so at last
avagamya — realizing; mām — Me; vai — indeed; upāramat — he became achieved peace.
peaceful; jñāna — by transcendental knowledge; vidhūta — removed;
mohaḥ — his illusion.
SB 11.26.26 An intelligent person should
tato duḥsaṅgam utsṛjya therefore reject all bad
satsu sajjeta buddhimān association and instead take
santa evāsya chindanti up the association of saintly
mano-vyāsaṅgam uktibhiḥ devotees, whose words cut off
the excessive attachment of
tataḥ — therefore; duḥsaṅgam — bad association; utsṛjya — throwing one’s mind.
away; satsu — to saintly devotees; sajjeta — he should become attached;
buddhi-mān — one who is intelligent; santaḥ — saintly persons; eva —
only; asya — his; chindanti — cut off; manaḥ — of the mind; vyāsaṅgam —
excessive attachment; uktibhiḥ — by their words.
SB 11.26.27 My devotees fix their minds on
santo ’napekṣā mac-cittāḥ Me and do not depend upon
praśāntāḥ sama-darśinaḥ anything material. They are
nirmamā nirahaṅkārā always peaceful, endowed
nirdvandvā niṣparigrahāḥ with equal vision, and free
from possessiveness, false
santaḥ — the saintly devotees; anapekṣāḥ — not dependent on anything ego, duality and greed.
material; mat-cittāḥ — who have fixed their minds on Me; praśāntāḥ —
completely peaceful; sama-darśinaḥ — endowed with equal vision;
nirmamāḥ — free from possessiveness; nirahaṅkārāḥ — free from false
ego; nirdvandvāḥ — free from all dualities; niṣparigrahāḥ — free from
greed.
SB 11.26.28 O greatly fortunate Uddhava,
teṣu nityaṁ mahā-bhāga in the association of such
mahā-bhāgeṣu mat-kathāḥ saintly devotees there is
sambhavanti hi tā nṝṇāṁ constant discussion of Me, and
juṣatāṁ prapunanty agham those partaking in this
chanting and hearing of My
teṣu — among them; nityam — constantly; mahā-bhāga — O greatly glories are certainly purified of
fortunate Uddhava; mahā-bhāgeṣu — among these greatly fortunate all sins.
devotees; mat-kathāḥ — discussions about Me; sambhavanti — arise; hi —
indeed; tāḥ — these topics; nṝṇām — of persons; juṣatām — who are
partaking in them; prapunanti — totally purify; agham — the sins.
SB 11.26.29 Whoever hears, chants and
tā ye śṛṇvanti gāyanti respectfully takes to heart
hy anumodanti cādṛtāḥ these topics about Me
mat-parāḥ śraddadhānāś ca becomes faithfully dedicated to
bhaktiṁ vindanti te mayi Me and thus achieves My
devotional service.
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tāḥ — those topics; ye — persons who; śṛṇvanti — hear; gāyanti — chant;
hi — indeed; anumodanti — take to heart; ca — and; ādṛtāḥ — with
respect; mat-parāḥ — dedicated to Me; śraddadhānāḥ — faithful; ca —
and; bhaktim — devotional service; vindanti — achieve; te — they; mayi —
for Me.
SB 11.26.30 What more remains to be
bhaktiṁ labdhavataḥ sādhoḥ accomplished for the perfect
kim anyad avaśiṣyate devotee after achieving
mayy ananta-guṇe brahmaṇy devotional service unto Me,
ānandānubhavātmani the Supreme Absolute Truth,
whose qualities are
bhaktim — devotional service to the Supreme Lord; labdhavataḥ — who innumerable and who am the
has achieved; sādhoḥ — for the devotee; kim — what; anyat — else; embodiment of all ecstatic
avaśiṣyate — remains; mayi — to Me; ananta-guṇe — whose qualities are experience?
countless; brahmaṇi — to the Absolute Truth; ānanda — of ecstasy;
anubhava — the experience; ātmani — who comprises.
SB 11.26.31 Just as cold, fear and
yathopaśrayamāṇasya darkness are eradicated for
bhagavantaṁ vibhāvasum one who has approached the
śītaṁ bhayaṁ tamo ’pyeti sacrificial fire, so dullness, fear
sādhūn saṁsevatas tathā and ignorance are destroyed
for one engaged in serving the
yathā — just as; upaśrayamāṇasya — of one who is approaching; devotees of the Lord.
bhagavantam — the powerful; vibhāvasum — fire; śītam — cold; bhayam
— fear; tamaḥ — darkness; apyeti — are removed; sādhūn — saintly
devotees; saṁsevataḥ — for one who is serving; tathā — similarly.
SB 11.26.32 The devotees of the Lord,
nimajjyonmajjatāṁ ghore peacefully fixed in absolute
bhavābdhau paramāyaṇam knowledge, are the ultimate
santo brahma-vidaḥ śāntā shelter for those who are
naur dṛḍhevāpsu majjatām repeatedly rising and falling
within the fearful ocean of
nimajjya — of those who are submerging; unmajjatām — and rising again; material life. Such devotees
ghore — in the horrible; bhava — of material life; abdhau — ocean; parama are just like a strong boat that
— supreme; ayanam — shelter; santaḥ — saintly devotees; brahma-vidaḥ comes to rescue persons who
— who understand the Absolute Truth; śāntāḥ — peaceful; nauḥ — a boat; are at the point of drowning.
dṛḍhā — strong; iva — just as; apsu — in the water; majjatām — for those
who are drowning.
SB 11.26.33 Just as food is the life of all
annaṁ hi prāṇināṁ prāṇa creatures, just as I am the
ārtānāṁ śaraṇaṁ tv aham ultimate shelter for the
dharmo vittaṁ nṛṇāṁ pretya distressed, and just as religion
santo ’rvāg bibhyato ’raṇam is the wealth of those who are
passing away from this world,
annam — food; hi — indeed; prāṇinām — of living entities; prāṇaḥ — the so My devotees are the only
very life; ārtānām — of those who are distressed; śaraṇam — the shelter; refuge of persons fearful of
tu — and; aham — I; dharmaḥ — religion; vittam — the wealth; nṛṇām — of falling into a miserable
men; pretya — when they have passed away from this world; santaḥ — the condition of life.
devotees; arvāk — of going downward; bibhyataḥ — for those who are
fearful; araṇam — the refuge.
SB 11.26.34 My devotees bestow divine
santo diśanti cakṣūṁṣi eyes, whereas the sun allows
bahir arkaḥ samutthitaḥ only external sight, and that
devatā bāndhavāḥ santaḥ only when it is risen in the sky.
santa ātmāham eva ca My devotees are one’s real
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 worshipable deities and real
santaḥ — the devotees; diśanti — bestow; cakṣūṁṣi — eyes; bahiḥ — family; they are one’s own self,
external; arkaḥ — the sun; samutthitaḥ — when it is fully risen; devatāḥ — and ultimately they are
worshipable deities; bāndhavāḥ — relatives; santaḥ — the devotees; nondifferent from Me.
santaḥ — the devotees; ātmā — one’s very soul; aham — Myself; eva ca
— as well.
SB 11.26.35 Thus losing his desire to be on
vaitasenas tato ’py evam the same planet as Urvaśī,
urvaśyā loka-niṣpṛhaḥ Mahārāja Purūravā began to
mukta-saṅgo mahīm etām wander the earth free of all
ātmārāmaś cacāra ha material association and
completely satisfied within the
vaitasenaḥ — King Purūravā; tataḥ api — for that reason; evam — thus; self.
urvaśyāḥ — of Urvaśī; loka — of being on the same planet; niṣpṛhaḥ —
freed from the desire; mukta — liberated; saṅgaḥ — from all material
association; mahīm — the earth; etām — this; ātma-ārāmaḥ — self-
satisfied; cacāra — he traveled; ha — indeed.

The Bhumi Geeta SB 12.3.1-52

SB 12.3.1 Śukadeva Gosvāmī said:
śrī-śuka uvāca Seeing the kings of this earth
dṛṣṭvātmani jaye vyagrān busy trying to conquer her, the
nṛpān hasati bhūr iyam earth herself laughed. She said:
aho mā vijigīṣanti “Just see how these kings, who
mṛtyoḥ krīḍanakā nṛpāḥ are actually playthings in the
hands of death, are desiring to
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; dṛṣṭvā — observing; conquer me.
ātmani — of herself; jaye — in conquest; vyagrān — busily engaged;
nṛpān — the kings; hasati — she laughs; bhūḥ — the earth; iyam — this;
aho — ah; mā — me; vijigīṣanti — they are desiring to conquer; mṛtyoḥ —
of death; krīḍanakāḥ — playthings; nṛpāḥ — the kings.
SB 12.3.2 “Great rulers of men, even
kāma eṣa narendrāṇāṁ those who are learned, meet
moghaḥ syād viduṣām api frustration and failure because
yena phenopame piṇḍe of material lust. Driven by lust,
ye ’ti-viśrambhitā nṛpāḥ these kings place great hope
and faith in the dead lump of
kāmaḥ — lust; eṣaḥ — this; nara-indrāṇām — of the rulers of men; flesh called the body, even
moghaḥ — the failure; syāt — becomes; viduṣām — who are wise; api — though the material frame is as
even; yena — by which (lust); phena-upame — comparable to ephemeral fleeting as bubbles of foam on
bubbles; piṇḍe — in this lump; ye — who; ati-viśrambhitāḥ — perfectly water.
trusting; nṛpāḥ — the kings.
SB 12.3.3-4 “Kings and politicians imagine:
pūrvaṁ nirjitya ṣaḍ-vargaṁ ‘First I will conquer my senses
jeṣyāmo rāja-mantriṇaḥ and mind; then I will subdue my
tataḥ saciva-paurāpta- chief ministers and rid myself of
karīndrān asya kaṇṭakān the thorn-pricks of my advisors,
citizens, friends and relatives,
evaṁ krameṇa jeṣyāmaḥ as well as the keepers of my
pṛthvīṁ sāgara-mekhalām elephants. In this way I will
ity āśā-baddha-hṛdayā gradually conquer the entire
na paśyanty antike ’ntakam earth.’ Because the hearts of
these leaders are bound by
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pūrvam — first of all; nirjitya — conquering; ṣaṭ-vargam — the five senses great expectations, they fail to
and the mind; jeṣyāmaḥ — we will conquer; rāja-mantriṇaḥ — the royal see death waiting nearby.
ministers; tataḥ — then; saciva — the personal secretaries; paura — the
citizens of the capital; āpta — the friends; kari-indrān — the elephant
keepers; asya — ridding ourselves of; kaṇṭakān — the thorns; evam — in
this way; krameṇa — gradually; jeṣyāmaḥ — we shall conquer; pṛthvīm —
the earth; sāgara — the ocean; mekhalām — whose girdle; iti — thus
thinking; āśā — by hopes; baddha — bound up; hṛdayāḥ — their hearts;
na paśyanti — they do not see; antike — nearby; antakam — their own
end.
SB 12.3.5 “After conquering all the land
samudrāvaraṇāṁ jitvā on my surface, these proud
māṁ viśanty abdhim ojasā kings forcibly enter the ocean to
kiyad ātma-jayasyaitan conquer the sea itself. What is
muktir ātma-jaye phalam the use of their self-control,
which is aimed at political
samudra-āvaraṇām — bounded by the ocean; jitvā — having conquered; exploitation? The actual goal of
mām — me; viśanti — they enter; abdhim — the ocean; ojasā — by their self-control is spiritual
strength; kiyat — how much; ātma-jayasya — of victory over the self; etat liberation.”
— this; muktiḥ — liberation; ātma-jaye — of victory over the self; phalam
— the fruit.
SB 12.3.6 O best of the Kurus, the earth
yāṁ visṛjyaiva manavas continued as follows: “Although
tat-sutāś ca kurūdvaha in the past great men and their
gatā yathāgataṁ yuddhe descendants have left me,
tāṁ māṁ jeṣyanty abuddhayaḥ departing from this world in the
same helpless way they came
yām — whom; visṛjya — giving up; eva — indeed; manavaḥ — human into it, even today foolish men
beings; tat-sutāḥ — their sons; ca — also; kuru-udvaha — O best of the are trying to conquer me.
Kurus; gatāḥ — gone away; yathā-āgatam — just as they had originally
come; yuddhe — in battle; tām — that; mām — me, the earth; jeṣyanti —
they try to conquer; abuddhayaḥ — unintelligent.
SB 12.3.7 “For the sake of conquering
mat-kṛte pitṛ-putrāṇāṁ me, materialistic persons fight
bhrātṝṇāṁ cāpi vigrahaḥ one another. Fathers oppose
jāyate hy asatāṁ rājye their sons, and brothers fight
mamatā-baddha-cetasām one another, because their
hearts are bound to possessing
mat-kṛte — for the sake of me; pitṛ-putrāṇām — between fathers and political power.
sons; bhrātṝṇām — among brothers; ca — and; api — also; vigrahaḥ —
conflict; jāyate — arises; hi — indeed; asatām — among the materialistic;
rājye — for political rule; mamatā — by the sense of possession; baddha
— bound up; cetasām — whose hearts.
SB 12.3.8 “Political leaders challenge one
mamaiveyaṁ mahī kṛtsnā another: ‘All this land is mine!
na te mūḍheti vādinaḥ It’s not yours, you fool!’ Thus
spardhamānā mitho ghnanti they attack one another and
mriyante mat-kṛte nṛpāḥ die.

mama — mine; eva — indeed; iyam — this; mahī — land; kṛtsnā — entire;
na — not; te — yours; mūḍha — you fool; iti vādinaḥ — thus speaking;
spardhamānāḥ — quarreling; mithaḥ — each other; ghnanti — they kill;
mriyante — they are killed; mat-kṛte — for my sake; nṛpāḥ — kings.

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SB 12.3.9-13
pṛthuḥ purūravā gādhir
nahuṣo bharato ’rjunaḥ
māndhātā sagaro rāmaḥ
khaṭvāṅgo dhundhuhā raghuḥ

tṛṇabindur yayātiś ca
śaryātiḥ śantanur gayaḥ
bhagīrathaḥ kuvalayāśvaḥ
kakutstho naiṣadho nṛgaḥ

hiraṇyakaśipur vṛtro
rāvaṇo loka-rāvaṇaḥ
namuciḥ śambaro bhaumo
hiraṇyākṣo ’tha tārakaḥ

anye ca bahavo daityā

rājāno ye maheśvarāḥ
sarve sarva-vidaḥ śūrāḥ
sarve sarva-jito ’jitāḥ

mamatāṁ mayy avartanta

kṛtvoccair martya-dharmiṇaḥ
kathāvaśeṣāḥ kālena
hy akṛtārthāḥ kṛtā vibho

pṛthuḥ purūravāḥ gādhiḥ — Mahārājas Pṛthu, Purūravā and Gādhi; nahuṣaḥ bharataḥ arjunaḥ — Nahuṣa,
Bharata and Kārtavīrya Arjuna; māndhātā sagaraḥ rāmaḥ — Māndhātā, Sagara and Rāma; khaṭvāṅgaḥ
dhundhuhā raghuḥ — Khaṭvāṅga, Dhundhuhā and Raghu; tṛṇabinduḥ yayātiḥ ca — Tṛṇabindu and Yayāti;
śaryātiḥ śantanuḥ gayaḥ — Śaryāti, Śantanu and Gaya; bhagīrathaḥ kuvalayāśvaḥ — Bhagīratha and
Kuvalayāśva; kakutsthaḥ naiṣadhaḥ nṛgaḥ — Kakutstha, Naiṣadha and Nṛga; hiraṇyakaśipuḥ vṛtraḥ —
Hiraṇyakaśipu and Vṛtrāsura; rāvaṇaḥ — Rāvaṇa; loka-rāvaṇaḥ — who made the whole world cry; namuciḥ
śambaraḥ bhaumaḥ — Namuci, Śambara and Bhauma; hiraṇyākṣaḥ — Hiraṇyākṣa; atha — and; tārakaḥ —
Tāraka; anye — others; ca — as well; bahavaḥ — many; daityāḥ — demons; rājānaḥ — kings; ye — who;
mahā-īśvarāḥ — great controllers; sarve — all of them; sarva-vidaḥ — all-knowing; śūrāḥ — heroes; sarve
— all; sarva-jitaḥ — all-conquering; ajitāḥ — unconquerable; mamatām — possessiveness; mayi — for me;
avartanta — they lived; kṛtvā — expressing; uccaiḥ — to a great degree; martya-dharmiṇaḥ — subject to the
laws of birth and death; kathā-avaśeṣāḥ — remaining merely as historical narrations; kālena — by the force
of time; hi — indeed; akṛta-arthāḥ — incomplete in perfecting their desires; kṛtāḥ — they have been made;
vibho — O Lord.

“Such kings as Pṛthu, Purūravā, Gādhi, Nahuṣa, Bharata, Kārtavīrya Arjuna, Māndhātā, Sagara, Rāma,
Khaṭvāṅga, Dhundhuhā, Raghu, Tṛṇabindu, Yayāti, Śaryāti, Śantanu, Gaya, Bhagīratha, Kuvalayāśva,
Kakutstha, Naiṣadha, Nṛga, Hiraṇyakaśipu, Vṛtra, Rāvaṇa, who made the whole world lament, Namuci,
Śambara, Bhauma, Hiraṇyākṣa and Tāraka, as well as many other demons and kings who possessed great
powers of control over others, were all full of knowledge, heroic, all-conquering and unconquerable.
Nevertheless, O almighty Lord, although they lived their lives intensely trying to possess me, these kings
were subject to the passage of time, which reduced them all to mere historical accounts. None of them could
permanently establish their rule.”
SB 12.3.14 Śukadeva Gosvāmī said: O
kathā imās te kathitā mahīyasāṁ mighty Parīkṣit, I have related
vitāya lokeṣu yaśaḥ pareyuṣām to you the narrations of all
vijñāna-vairāgya-vivakṣayā vibho these great kings, who spread
vaco-vibhūtīr na tu pāramārthyam their fame throughout the world
and then departed. My real
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kathāḥ — the narrations; imāḥ — these; te — unto you; kathitāḥ — have purpose was to teach
been spoken; mahīyasām — of great kings; vitāya — spreading; lokeṣu — transcendental knowledge and
throughout all the worlds; yaśaḥ — their fame; pareyuṣām — who have renunciation. Stories of kings
departed; vijñāna — transcendental knowledge; vairāgya — and lend power and opulence to
renunciation; vivakṣayā — with the desire for teaching; vibho — O mighty these narrations but do not in
Parīkṣit; vacaḥ — of words; vibhūtīḥ — the decoration; na — not; tu — themselves constitute the
but; pārama-arthyam — of the most essential purport. ultimate aspect of knowledge.
SB 12.3.15 The person who desires pure
yas tūttamaḥ-śloka-guṇānuvādaḥ devotional service to Lord
saṅgīyate ’bhīkṣṇam amaṅgala-ghnaḥ Kṛṣṇa should hear the
tam eva nityaṁ śṛṇuyād abhīkṣṇaṁ narrations of Lord
kṛṣṇe ’malāṁ bhaktim abhīpsamānaḥ Uttamaḥśloka’s glorious
qualities, the constant chanting
yaḥ — which; tu — on the other hand; uttamaḥ-śloka — of the Supreme of which destroys everything
Personality of Godhead, who is praised in transcendental verses; guṇa — inauspicious. The devotee
of the qualities; anuvādaḥ — the recounting; saṅgīyate — is sung; should engage in such listening
abhīkṣṇam — always; amaṅgala-ghnaḥ — which destroys everything in regular daily assemblies and
inauspicious; tam — that; eva — indeed; nityam — regularly; śṛṇuyāt — should also continue his
one should hear; abhīkṣṇam — constantly; kṛṣṇe — unto Lord Kṛṣṇa; hearing throughout the day.
amalām — untainted; bhaktim — devotional service; abhīpsamānaḥ — he
who desires.
SB 12.3.16 King Parīkṣit said: My lord, how
śrī-rājovāca can persons living in the Age of
kenopāyena bhagavan Kali rid themselves of the
kaler doṣān kalau janāḥ cumulative contamination of
vidhamiṣyanty upacitāṁs this age? O great sage, please
tan me brūhi yathā mune explain this to me.

śrī-rājā uvāca — King Parīkṣit said; kena — by what; upāyena — means;

bhagavan — my dear lord; kaleḥ — of the Age of Kali; doṣān — the faults;
kalau — living in Kali-yuga; janāḥ — people; vidhamiṣyanti — will
eradicate; upacitān — accumulated; tat — that; me — to me; brūhi —
please explain; yathā — fittingly; mune — O sage.
SB 12.3.17 Please explain the different
yugāni yuga-dharmāṁś ca ages of universal history, the
mānaṁ pralaya-kalpayoḥ special qualities of each age,
kālasyeśvara-rūpasya the duration of cosmic
gatiṁ viṣṇor mahātmanaḥ maintenance and destruction,
and the movement of time,
yugāni — the ages of the universal history; yuga-dharmān — the special which is the direct
qualities of each age; ca — and; mānam — the measurement; pralaya — representation of the Supreme
of annihilation; kalpayoḥ — and of universal maintenance; kālasya — of Soul, the Personality of
time; īśvara-rūpasya — the representation of the Personality of Godhead; Godhead, Lord Viṣṇu.
gatim — the movement; viṣṇoḥ — of Lord Viṣṇu; mahā-ātmanaḥ — the
Supreme Soul.
SB 12.3.18 Śukadeva Gosvāmī said: My
śrī-śuka uvāca dear King, in the beginning,
kṛte pravartate dharmaś during Satya-yuga, the age of
catuṣ-pāt taj-janair dhṛtaḥ truth, religion is present with all
satyaṁ dayā tapo dānam four of its legs intact and is
iti pādā vibhor nṛpa carefully maintained by the
people of that age. These four
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; kṛte — in the Satya-yuga, legs of powerful religion are
the age of truth; pravartate — exists; dharmaḥ — religion; catuḥ-pāt — truthfulness, mercy, austerity
with four legs; tat — of that age; janaiḥ — by the people; dhṛtaḥ — and charity.
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maintained; satyam — truth; dayā — mercy; tapaḥ — austerity; dānam —
charity; iti — thus; pādāḥ — the legs; vibhoḥ — of mighty religion; nṛpa —
O King.
SB 12.3.19 The people of Satya-yuga are
santuṣṭāḥ karuṇā maitrāḥ for the most part self-satisfied,
śāntā dāntās titikṣavaḥ merciful, friendly to all,
ātmārāmāḥ sama-dṛśaḥ peaceful, sober and tolerant.
prāyaśaḥ śramaṇā janāḥ They take their pleasure from
within, see all things equally
santuṣṭāḥ — self-satisfied; karuṇāḥ — merciful; maitrāḥ — friendly; śāntāḥ and always endeavor diligently
— pacified; dāntāḥ — self-controlled; titikṣavaḥ — tolerant; ātma-ārāmāḥ for spiritual perfection.
— enthused from within; sama-dṛśaḥ — possessed of equal vision;
prāyaśaḥ — for the most part; śramaṇāḥ — endeavoring diligently (for
self-realization); janāḥ — the people.
SB 12.3.20 In Tretā-yuga each leg of
tretāyāṁ dharma-pādānāṁ religion is gradually reduced by
turyāṁśo hīyate śanaiḥ one quarter by the influence of
adharma-pādair anṛta- the four pillars of irreligion —
hiṁṣāsantoṣa-vigrahaiḥ lying, violence, dissatisfaction
and quarrel.
tretāyām — in the second age; dharma-pādānām — of the legs of religion;
turya — one fourth; aṁśaḥ — part; hīyate — is lost; śanaiḥ — gradually;
adharma-pādaiḥ — by the legs of irreligion; anṛta — by falsity; hiṁsā —
violence; asantoṣa — dissatisfaction; vigrahaiḥ — and quarrel.
SB 12.3.21 In the Tretā age people are
tadā kriyā-tapo-niṣṭhā devoted to ritual performances
nāti-hiṁsrā na lampaṭāḥ and severe austerities. They
trai-vargikās trayī-vṛddhā are not excessively violent or
varṇā brahmottarā nṛpa very lusty after sensual
pleasure. Their interest lies
tadā — then (in the Tretā age); kriyā — to ritualistic ceremonies; tapaḥ — primarily in religiosity, economic
and to penances; niṣṭhāḥ — devoted; na ati-hiṁsrāḥ — not excessively development and regulated
violent; na lampaṭāḥ — not wantonly desiring sense gratification; trai- sense gratification, and they
vargikāḥ — interested in the three principles of religiosity, economic achieve prosperity by following
development and sense gratification; trayī — by the three Vedas; vṛddhāḥ the prescriptions of the three
— made prosperous; varṇāḥ — the four classes of society; brahma- Vedas. Although in this age
uttarāḥ — mostly brāhmaṇas; nṛpa — O King. society evolves into four
separate classes, O King, most
people are brāhmaṇas.
SB 12.3.22 In Dvāpara-yuga the religious
tapaḥ-satya-dayā-dāneṣv qualities of austerity, truth,
ardhaṁ hrasvati dvāpare mercy and charity are reduced
hiṁsātuṣṭy-anṛta-dveṣair to one half by their irreligious
dharmasyādharma-lakṣaṇaiḥ counterparts — dissatisfaction,
untruth, violence and enmity.
tapaḥ — of austerity; satya — truth; dayā — mercy; dāneṣu — and
charity; ardham — one half; hrasvati — diminishes; dvāpare — in the age
of Dvāpara; hiṁsā — by violence; atuṣṭi — dissatisfaction; anṛta —
untruth; dveṣaiḥ — and hatred; dharmasya — of religion; adharma-
lakṣaṇaiḥ — by the qualities of irreligion.
SB 12.3.23 In the Dvāpara age people are
yaśasvino mahā-śīlāḥ interested in glory and are very
svādhyāyādhyayane ratāḥ noble. They devote themselves
āḍhyāḥ kuṭumbino hṛṣṭā to the study of the Vedas,
varṇāḥ kṣatra-dvijottarāḥ possess great opulence,
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 support large families and enjoy
yaśasvinaḥ — eager for glory; mahā-śīlāḥ — noble; svādhyāya- life with vigor. Of the four
adhyayane — in study of the Vedic literature; ratāḥ — absorbed; āḍhyāḥ classes, the kṣatriyas and
— endowed with opulence; kuṭumbinaḥ — having large families; hṛṣṭāḥ — brāhmaṇas are most
joyful; varṇāḥ — the four classes of society; kṣatra-dvija-uttarāḥ — numerous.
represented mostly by the kṣatriyas and brāhmaṇas.
SB 12.3.24 In the Age of Kali only one
kalau tu dharma-pādānāṁ fourth of the religious principles
turyāṁśo ’dharma-hetubhiḥ remains. That last remnant will
edhamānaiḥ kṣīyamāṇo continuously be decreased by
hy ante so ’pi vinaṅkṣyati the ever-increasing principles of
irreligion and will finally be
kalau — in the Age of Kali; tu — and; dharma-pādānām — of the legs of destroyed.
religion; turya-aṁśaḥ — one fourth; adharma — of irreligion; hetubhiḥ —
by the principles; edhamānaiḥ — which are increasing; kṣīyamāṇaḥ —
decreasing; hi — indeed; ante — in the end; saḥ — that one quarter; api
— also; vinaṅkṣyati — will be destroyed.
SB 12.3.25 In the Kali age people tend to
tasmin lubdhā durācārā be greedy, ill-behaved and
nirdayāḥ śuṣka-vairiṇaḥ merciless, and they fight one
durbhagā bhūri-tarṣāś ca another without good reason.
śūdra-dāsottarāḥ prajāḥ Unfortunate and obsessed with
material desires, the people of
tasmin — in that age; lubdhāḥ — greedy; durācārāḥ — ill-behaved; Kali-yuga are almost all śūdras
nirdayāḥ — merciless; śuṣka-vairiṇaḥ — prone to useless quarrel; and barbarians.
durbhagāḥ — unfortunate; bhūri-tarṣāḥ — obsessed by many kinds of
hankering; ca — and; śūdra-dāsa-uttarāḥ — predominantly low-class
laborers and barbarians; prajāḥ — the people.
SB 12.3.26 The material modes —
sattvaṁ rajas tama iti goodness, passion and
dṛśyante puruṣe guṇāḥ ignorance — whose
kāla-sañcoditās te vai permutations are observed
parivartanta ātmani within a person’s mind, are set
into motion by the power of
sattvam — goodness; rajaḥ — passion; tamaḥ — ignorance; iti — thus; time.
dṛśyante — are seen; puruṣe — in a person; guṇāḥ — the modes of
material nature; kāla-sañcoditāḥ — impelled by time; te — they; vai —
indeed; parivartante — undergo permutation; ātmani — within the mind.
SB 12.3.27 When the mind, intelligence
prabhavanti yadā sattve and senses are solidly fixed in
mano-buddhīndriyāṇi ca the mode of goodness, that
tadā kṛta-yugaṁ vidyāj time should be understood as
jñāne tapasi yad ruciḥ Satya-yuga, the age of truth.
People then take pleasure in
prabhavanti — they are predominantly manifest; yadā — when; sattve — knowledge and austerity.
in the mode of goodness; manaḥ — the mind; buddhi — intelligence;
indriyāṇi — senses; ca — and; tadā — then; kṛta-yugam — the age of
Kṛta; vidyāt — should be understood; jñāne — in knowledge; tapasi —
and austerity; yat — when; ruciḥ — pleasure.
SB 12.3.28 O most intelligent one, when
yadā karmasu kāmyeṣu the conditioned souls are
bhaktir yaśasi dehinām devoted to their duties but have
tadā tretā rajo-vṛttir ulterior motives and seek
iti jānīhi buddhiman personal prestige, you should
understand such a situation to
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yadā — when; karmasu — in duties; kāmyeṣu — based on selfish desire; be the age of Tretā, in which
bhaktiḥ — devotion; yaśasi — in honor; dehinām — of the embodied the functions of passion are
souls; tadā — then; tretā — the age of Tretā; rajaḥ-vṛttiḥ — predominated prominent.
by activities in the mode of passion; iti — thus; jānīhi — you should
understand; buddhi-man — O intelligent King Parīkṣit.
SB 12.3.29 When greed, dissatisfaction,
yadā lobhas tv asantoṣo false pride, hypocrisy and envy
māno dambho ’tha matsaraḥ become prominent, along with
karmaṇāṁ cāpi kāmyānāṁ attraction for selfish activities,
dvāparaṁ tad rajas-tamaḥ such a time is the age of
Dvāpara, dominated by the
yadā — when; lobhaḥ — greed; tu — indeed; asantoṣaḥ — mixed modes of passion and
dissatisfaction; mānaḥ — false pride; dambhaḥ — hypocrisy; atha — and; ignorance.
matsaraḥ — envy; karmaṇām — of activities; ca — and; api — also;
kāmyānām — selfish; dvāparam — the age of Dvāpara; tat — that; rajaḥ-
tamaḥ — predominated by a mixture of the modes of passion and
ignorance.
SB 12.3.30 When there is a predominance
yadā māyānṛtaṁ tandrā of cheating, lying, sloth,
nidrā hiṁsā viṣādanam sleepiness, violence,
śoka-mohau bhayaṁ dainyaṁ depression, lamentation,
sa kalis tāmasaḥ smṛtaḥ bewilderment, fear and poverty,
that age is Kali, the age of the
yadā — when; māyā — deceit; anṛtam — false speech; tandrā — sloth; mode of ignorance.
nidrā — sleep and intoxication; hiṁsā — violence; viṣādanam —
depression; śoka — lamentation; mohau — and delusion; bhayam — fear;
dainyam — poverty; saḥ — that; kaliḥ — the Age of Kali; tāmasaḥ — in
the mode of ignorance; smṛtaḥ — is considered.
SB 12.3.31 Because of the bad qualities of
tasmāt kṣudra-dṛśo martyāḥ the Age of Kali, human beings
kṣudra-bhāgyā mahāśanāḥ will become shortsighted,
kāmino vitta-hīnāś ca unfortunate, gluttonous, lustful
svairiṇyaś ca striyo ’satīḥ and poverty-stricken. The
women, becoming unchaste,
tasmāt — due to these qualities of the Age of Kali; kṣudra-dṛśaḥ — will freely wander from one man
shortsighted; martyāḥ — human beings; kṣudra-bhāgyāḥ — unfortunate; to the next.
mahā-aśanāḥ — excessive in their eating habits; kāminaḥ — full of lust;
vitta-hīnāḥ — lacking wealth; ca — and; svairiṇyaḥ — independent in their
social dealings; ca — and; striyaḥ — the women; asatīḥ — unchaste.
SB 12.3.32 Cities will be dominated by
dasyūtkṛṣṭā janapadā thieves, the Vedas will be
vedāḥ pāṣaṇḍa-dūṣitāḥ contaminated by speculative
rājānaś ca prajā-bhakṣāḥ interpretations of atheists,
śiśnodara-parā dvijāḥ political leaders will virtually
consume the citizens, and the
dasyu-utkṛṣṭāḥ — predominated by thieves; jana-padāḥ — the populated so-called priests and
places; vedāḥ — the Vedic scriptures; pāṣaṇḍa — by atheists; dūṣitāḥ — intellectuals will be devotees of
contaminated; rājānaḥ — the political leaders; ca — and; prajā-bhakṣāḥ their bellies and genitals.
— consuming the populace; śiśna-udara — to the genitals and belly;
parāḥ — dedicated; dvijāḥ — the brāhmaṇas.
SB 12.3.33 The brahmacārīs will fail to
avratā baṭavo ’śaucā execute their vows and become
bhikṣavaś ca kuṭumbinaḥ generally unclean, the
tapasvino grāma-vāsā householders will become
nyāsino ’tyartha-lolupāḥ beggars, the vānaprasthas will
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 live in the villages, and the
avratāḥ — failing to execute their vows; baṭavaḥ — the brahmacārīs; sannyāsīs will become greedy
aśaucāḥ — unclean; bhikṣavaḥ — prone to begging; ca — and; for wealth.
kuṭumbinaḥ — the householders; tapasvinaḥ — those who have gone to
the forest for austerities; grāma-vāsāḥ — village residents; nyāsinaḥ —
the sannyāsīs; atyartha-lolupāḥ — excessively greedy for wealth.
SB 12.3.34 Women will become much
hrasva-kāyā mahāhārā smaller in size, and they will eat
bhūry-apatyā gata-hriyaḥ too much, have more children
śaśvat kaṭuka-bhāṣiṇyaś than they can properly take
caurya-māyoru-sāhasāḥ care of, and lose all shyness.
They will always speak harshly
hrasva-kāyāḥ — having dwarfed bodies; mahā-āhārāḥ — eating too and will exhibit qualities of
much; bhūri-apatyāḥ — having many children; gata-hriyaḥ — losing their thievery, deceit and
shyness; śaśvat — constantly; kaṭuka — harshly; bhāṣiṇyaḥ — speaking; unrestrained audacity.
caurya — exhibiting the tendencies of thievery; māyā — deceit; uru-
sāhasāḥ — and great audacity.
SB 12.3.35 Businessmen will engage in
paṇayiṣyanti vai kṣudrāḥ petty commerce and earn their
kirāṭāḥ kūṭa-kāriṇaḥ money by cheating. Even when
anāpady api maṁsyante there is no emergency, people
vārtāṁ sādhu jugupsitām will consider any degraded
occupation quite acceptable.
paṇayiṣyanti — will engage in commerce; vai — indeed; kṣudrāḥ — petty;
kirāṭāḥ — the merchants; kūṭa-kāriṇaḥ — indulging in cheating; anāpadi
— when there is no emergency; api — even; maṁsyante — people will
consider; vārtām — an occupation; sādhu — good; jugupsitām — which is
actually contemptible.

SB 12.3.36 Servants will abandon a master

patiṁ tyakṣyanti nirdravyaṁ who has lost his wealth, even if
bhṛtyā apy akhilottamam that master is a saintly person
bhṛtyaṁ vipannaṁ patayaḥ of exemplary character.
kaulaṁ gāś cāpayasvinīḥ Masters will abandon an
incapacitated servant, even if
patim — a master; tyakṣyanti — they will abandon; nirdravyam — lacking that servant has been in the
property; bhṛtyāḥ — servants; api — even; akhila-uttamam — most family for generations. Cows
excellent in personal qualities; bhṛtyam — a servant; vipannam — will be abandoned or killed
incapacitated; patayaḥ — masters; kaulam — belonging to the family for when they stop giving milk.
generations; gāḥ — cows; ca — and; apayasvinīḥ — which have stopped
giving milk.

SB 12.3.37 In Kali-yuga men will be

pitṛ-bhrātṛ-suhṛj-jñātīn wretched and controlled by
hitvā saurata-sauhṛdāḥ women. They will reject their
nanāndṛ-śyāla-saṁvādā fathers, brothers, other relatives
dīnāḥ straiṇāḥ kalau narāḥ and friends and will instead
associate with the sisters and
pitṛ — their fathers; bhrātṛ — brothers; suhṛt — well-wishing friends; jñātīn brothers of their wives. Thus
— and immediate relatives; hitvā — giving up; saurata — based on sexual their conception of friendship
relationships; sauhṛdāḥ — their conception of friendship; nanāndṛ — with will be based exclusively on
their wives’ sisters; śyāla — and wives’ brothers; saṁvādāḥ — associating sexual ties.
regularly; dīnāḥ — wretched; straiṇāḥ — effeminate; kalau — in Kali-yuga;
narāḥ — the men.

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SB 12.3.38 Uncultured men will accept
śūdrāḥ pratigrahīṣyanti charity on behalf of the Lord
tapo-veṣopajīvinaḥ and will earn their livelihood by
dharmaṁ vakṣyanty adharma-jñā making a show of austerity and
adhiruhyottamāsanam wearing a mendicant’s dress.
Those who know nothing about
śūdrāḥ — lowly, common workers; pratigrahīṣyanti — will accept religious religion will mount a high seat
charity; tapaḥ — by shows of austerity; veṣa — and by dressing as and presume to speak on
mendicants; upajīvinaḥ — earning their living; dharmam — the principles religious principles.
of religion; vakṣyanti — will speak about; adharma-jñāḥ — those who
know nothing about religion; adhiruhya — mounting; uttama-āsanam — a
high seat.
SB 12.3.39-40 In the Age of Kali, people’s
nityam udvigna-manaso minds will always be agitated.
durbhikṣa-kara-karśitāḥ They will become emaciated by
niranne bhū-tale rājan famine and taxation, my dear
anāvṛṣṭi-bhayāturāḥ King, and will always be
disturbed by fear of drought.
vāso-’nna-pāna-śayana- They will lack adequate
vyavāya-snāna-bhūṣaṇaiḥ clothing, food and drink, will be
hīnāḥ piśāca-sandarśā unable to properly rest, have
bhaviṣyanti kalau prajāḥ sex or bathe themselves, and
will have no ornaments to
nityam — constantly; udvigna — agitated; manasaḥ — their minds; decorate their bodies. In fact,
durbhikṣa — by famine; kara — and taxes; karśitāḥ — emaciated; niranne the people of Kali-yuga will
— when there is no food to be found; bhū-tale — upon the surface of the gradually come to appear like
earth; rājan — O King Parīkṣit; anāvṛṣṭi — of drought; bhaya — because ghostly, haunted creatures.
of fear; āturāḥ — anxious; vāsaḥ — clothing; anna — food; pāna — drink;
śayana — rest; vyavāya — sex; snāna — bathing; bhūṣaṇaiḥ — and
personal ornaments; hīnāḥ — lacking; piśāca-sandarśāḥ — appearing just
like ghostly demons; bhaviṣyanti — they will become; kalau — in the Age
of Kali; prajāḥ — the people.
SB 12.3.41 In Kali-yuga men will develop
kalau kākiṇike ’py arthe hatred for each other even over
vigṛhya tyakta-sauhṛdāḥ a few coins. Giving up all
tyakṣyanti ca priyān prāṇān friendly relations, they will be
haniṣyanti svakān api ready to lose their own lives
and kill even their own
kalau — in the Age of Kali; kākiṇike — of a small coin; api — even; arthe relatives.
— for the sake; vigṛhya — developing enmity; tyakta — abandoning;
sauhṛdāḥ — friendly relations; tyakṣyanti — they will reject; ca — and;
priyān — dear; prāṇān — their own lives; haniṣyanti — they will kill;
svakān — their own relatives; api — even.

SB 12.3.42 Men will no longer protect their

na rakṣiṣyanti manujāḥ elderly parents, their children or
sthavirau pitarāv api their respectable wives.
putrān bhāryāṁ ca kula-jāṁ Thoroughly degraded, they will
kṣudrāḥ śiśnodaraṁ-bharāḥ care only to satisfy their own
bellies and genitals.
na rakṣiṣyanti — they will not protect; manujāḥ — men; sthavirau —
elderly; pitarau — parents; api — even; putrān — children; bhāryām —
wife; ca — also; kula-jām — born of a proper family; kṣudrāḥ — petty;
śiśna-udaram — their genitals and belly; bharāḥ — simply maintaining.

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SB 12.3.43 O King, in the Age of Kali
kalau na rājan jagatāṁ paraṁ guruṁ people’s intelligence will be
tri-loka-nāthānata-pāda-paṅkajam diverted by atheism, and they
prāyeṇa martyā bhagavantam acyutaṁ will almost never offer sacrifice
yakṣyanti pāṣaṇḍa-vibhinna-cetasaḥ to the Supreme Personality of
Godhead, who is the supreme
kalau — in the Age of Kali; na — not; rājan — O King; jagatām — of the spiritual master of the universe.
universe; param — the supreme; gurum — spiritual master; tri-loka — of Although the great personalities
the three worlds; nātha — by the various masters; ānata — bowed down who control the three worlds all
to; pāda-paṅkajam — whose lotus feet; prāyeṇa — for the most part; bow down to the lotus feet of
martyāḥ — human beings; bhagavantam — the Personality of Godhead; the Supreme Lord, the petty
acyutam — Lord Acyuta; yakṣyanti — they will offer sacrifice; pāṣaṇḍa — and miserable human beings of
by atheism; vibhinna — diverted; cetasaḥ — their intelligence. this age will not do so.
SB 12.3.44 Terrified, about to die, a man
yan-nāmadheyaṁ mriyamāṇa āturaḥ collapses on his bed. Although
patan skhalan vā vivaśo gṛṇan pumān his voice is faltering and he is
vimukta-karmārgala uttamāṁ gatiṁ hardly conscious of what he is
prāpnoti yakṣyanti na taṁ kalau janāḥ saying, if he utters the holy
name of the Supreme Lord he
yat — whose; nāmadheyam — name; mriyamāṇaḥ — a person who is can be freed from the reaction
dying; āturaḥ — distressed; patan — collapsing; skhalan — voice faltering; of his fruitive work and achieve
vā — or; vivaśaḥ — helplessly; gṛṇan — chanting; pumān — a person; the supreme destination. But
vimukta — freed; karma — of fruitive work; argalaḥ — from the chains; still people in the Age of Kali
uttamām — the topmost; gatim — destination; prāpnoti — achieves; will not worship the Supreme
yakṣyanti na — they do not worship; tam — Him, the Personality of Lord.
Godhead; kalau — in the Age of Kali; janāḥ — people.
SB 12.3.45 In the Kali-yuga, objects, places
puṁsāṁ kali-kṛtān doṣān and even individual
dravya-deśātma-sambhavān personalities are all polluted.
sarvān harati citta-stho The almighty Personality of
bhagavān puruṣottamaḥ Godhead, however, can
remove all such contamination
puṁsām — of men; kali-kṛtān — created by the influence of Kali; doṣān — from the life of one who fixes
the faults; dravya — objects; deśa — space; ātma — and personal nature; the Lord within his mind.
sambhavān — based upon; sarvān — all; harati — steals away; citta-
sthaḥ — situated within the heart; bhagavān — the almighty Lord; puruṣa-
uttamaḥ — the Supreme Person.
SB 12.3.46 If a person hears about,
śrutaḥ saṅkīrtito dhyātaḥ glorifies, meditates upon,
pūjitaś cādṛto ’pi vā worships or simply offers great
nṛṇāṁ dhunoti bhagavān respect to the Supreme Lord,
hṛt-stho janmāyutāśubham who is situated within the heart,
the Lord will remove from his
śrutaḥ — heard; saṅkīrtitaḥ — glorified; dhyātaḥ — meditated upon; mind the contamination
pūjitaḥ — worshiped; ca — and; ādṛtaḥ — venerated; api — even; vā — accumulated during many
or; nṛṇām — of men; dhunoti — cleanses away; bhagavān — the thousands of lifetimes.
Supreme Personality of Godhead; hṛt-sthaḥ — seated within their hearts;
janma-ayuta — of thousands of births; aśubham — the inauspicious
contamination.
SB 12.3.47 Just as fire applied to gold
yathā hemni sthito vahnir removes any discoloration
durvarṇaṁ hanti dhātu-jam caused by traces of other
evam ātma-gato viṣṇur metals, Lord Viṣṇu within the
yoginām aśubhāśayam heart purifies the minds of the
yogīs.
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yathā — just as; hemni — in gold; sthitaḥ — situated; vahniḥ — fire;
durvarṇam — the discoloration; hanti — destroys; dhātu-jam — due to the
taint of other metals; evam — in the same way; ātma-gataḥ — having
entered the soul; viṣṇuḥ — Lord Viṣṇu; yoginām — of the yogīs; aśubha-
āśayam — the dirty mind.
SB 12.3.48 By one’s engaging in the
vidyā-tapaḥ-prāṇa-nirodha-maitrī- processes of demigod worship,
tīrthābhiṣeka-vrata-dāna-japyaiḥ austerities, breath control,
nātyanta-śuddhiṁ labhate ’ntarātmā compassion, bathing in holy
yathā hṛdi-sthe bhagavaty anante places, strict vows, charity and
chanting of various mantras,
vidyā — by worship of demigods; tapaḥ — austerities; prāṇa-nirodha — one’s mind cannot attain the
exercise of breath control; maitrī — compassion; tīrtha-abhiṣeka — same absolute purification as
bathing in holy places; vrata — strict vows; dāna — charity; japyaiḥ — and that achieved when the
chanting of various mantras; na — not; atyanta — complete; śuddhim — unlimited Personality of
purification; labhate — can achieve; antaḥ-ātmā — the mind; yathā — as; Godhead appears within one’s
hṛdi-sthe — when He is present within the heart; bhagavati — the heart.
Personality of Godhead; anante — the unlimited Lord.

SB 12.3.49 Therefore, O King, endeavor

tasmāt sarvātmanā rājan with all your might to fix the
hṛdi-sthaṁ kuru keśavam Supreme Lord Keśava within
mriyamāṇo hy avahitas your heart. Maintain this
tato yāsi parāṁ gatim concentration upon the Lord,
and at the time of death you will
tasmāt — therefore; sarva-ātmanā — with all endeavor; rājan — O King; certainly attain the supreme
hṛdi-stham — within your heart; kuru — make; keśavam — Lord Keśava; destination.
mriyamāṇaḥ — dying; hi — indeed; avahitaḥ — concentrated; tataḥ —
then; yāsi — you will go; parām — to the supreme; gatim — destination.

SB 12.3.50 My dear King, the Personality

mriyamāṇair abhidhyeyo of Godhead is the ultimate
bhagavān parameśvaraḥ controller. He is the Supreme
ātma-bhāvaṁ nayaty aṅga Soul and the supreme shelter
sarvātmā sarva-saṁśrayaḥ of all beings. When meditated
upon by those about to die, He
mriyamāṇaiḥ — by those who are dying; abhidhyeyaḥ — meditated upon; reveals to them their own
bhagavān — the Personality of Godhead; parama-īśvaraḥ — the Supreme eternal spiritual identity.
Lord; ātma-bhāvam — their own true identity; nayati — leads them to;
aṅga — my dear King; sarva-ātmā — the Supreme Soul; sarva-
saṁśrayaḥ — the shelter of all beings.

SB 12.3.51 My dear King, although Kali-

kaler doṣa-nidhe rājann yuga is an ocean of faults,
asti hy eko mahān guṇaḥ there is still one good quality
kīrtanād eva kṛṣṇasya about this age: Simply by
mukta-saṅgaḥ paraṁ vrajet chanting the Hare Kṛṣṇa mahā-
mantra, one can become free
kaleḥ — of the Age of Kali; doṣa-nidheḥ — in the ocean of faults; rājan — from material bondage and be
O King; asti — there is; hi — certainly; ekaḥ — one; mahān — very great; promoted to the transcendental
guṇaḥ — good quality; kīrtanāt — by chanting; eva — certainly; kṛṣṇasya kingdom.
— of the holy name of Kṛṣṇa; mukta-saṅgaḥ — liberated from material
bondage; param — to the transcendental spiritual kingdom; vrajet — one
can go.

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SB 12.3.52 Whatever result was obtained
kṛte yad dhyāyato viṣṇuṁ in Satya-yuga by meditating on
tretāyāṁ yajato makhaiḥ Viṣṇu, in Tretā-yuga by
dvāpare paricaryāyāṁ performing sacrifices, and in
kalau tad dhari-kīrtanāt Dvāpara-yuga by serving the
Lord’s lotus feet can be
kṛte — in the Satya-yuga; yat — which; dhyāyataḥ — from meditation; obtained in Kali-yuga simply by
viṣṇum — on Lord Viṣṇu; tretāyām — in the Tretā-yuga; yajataḥ — from chanting the Hare Kṛṣṇa mahā-
worshiping; makhaiḥ — by performing sacrifices; dvāpare — in the age of mantra.
Dvāpara; paricaryāyām — by worshiping the lotus feet of Kṛṣṇa; kalau —
in the Age of Kali; tat — that same result (can be achieved); hari-kīrtanāt
— simply by chanting the Hare Kṛṣṇa mahā-mantra.

Mārkaṇḍeya’s Prayers to Nara-Nārāyaṇa Ṛṣi SB 12.8.40-49

SB 12.8.40 Śrī Mārkaṇḍeya said: O Almighty
śrī-mārkaṇḍeya uvāca Lord, how can I possibly describe
kiṁ varṇaye tava vibho yad-udīrito ’suḥ You? You awaken the vital air,
saṁspandate tam anu vāṅ-mana-indriyāṇi which then impels the mind,
spandanti vai tanu-bhṛtām aja-śarvayoś ca senses and power of speech to
svasyāpy athāpi bhajatām asi bhāva-bandhuḥ act. This is true for all ordinary
conditioned souls and even for
śrī-mārkaṇḍeyaḥ uvāca — Śrī Mārkaṇḍeya said; kim — what; varṇaye great demigods like Brahmā and
— shall I describe; tava — about You; vibho — O Almighty Lord; yat — Śiva. So it is certainly true for me.
by whom; udīritaḥ — moved; asuḥ — the vital air; saṁspandate — Nevertheless, You become the
comes to life; tam anu — following it; vāk — the power of speech; intimate friend of those who
manaḥ — the mind; indriyāṇi — and the senses; spandanti — begin to worship You.
act; vai — indeed; tanu-bhṛtām — of all embodied living beings; aja-
śarvayoḥ — of Lord Brahmā and Lord Śiva; ca — as well; svasya — of
myself; api — also; atha api — nevertheless; bhajatām — for those who
are worshiping; asi — You become; bhāva-bandhuḥ — the intimate
loving friend.
SB 12.8.41 O Supreme Personality of
mūrtī ime bhagavato bhagavaṁs tri-lokyāḥ Godhead, these two personal
kṣemāya tāpa-viramāya ca mṛtyu-jityai forms of Yours have appeared to
nānā bibharṣy avitum anya-tanūr yathedaṁ bestow the ultimate benefit for the
sṛṣṭvā punar grasasi sarvam ivorṇanābhiḥ three worlds — the cessation of
material misery and the conquest
mūrtī — the two personal forms; ime — these; bhagavataḥ — of the of death. My Lord, although You
Supreme Personality of Godhead; bhagavan — O Lord; tri-lokyāḥ — of create this universe and then
all the three worlds; kṣemāya — for the ultimate benefit; tāpa — of assume many transcendental
material misery; viramāya — for the cessation; ca — and; mṛtyu — of forms to protect it, You also
death; jityai — for the conquest; nānā — various; bibharṣi — You swallow it up, just like a spider
manifest; avitum — for the purpose of protecting; anya — other; tanūḥ who spins and later withdraws its
— transcendental bodies; yathā — just as; idam — this universe; sṛṣṭvā web.
— having created; punaḥ — once again; grasasi — You swallow up;
sarvam — entirely; iva — just like; ūrṇa-nābhiḥ — a spider.
SB 12.8.42 Because You are the protector
tasyāvituḥ sthira-careśitur aṅghri-mūlaṁ and the supreme controller of all
yat-sthaṁ na karma-guṇa-kāla-rajaḥ spṛśanti moving and nonmoving beings,
yad vai stuvanti ninamanti yajanty abhīkṣṇaṁ anyone who takes shelter of Your
dhyāyanti veda-hṛdayā munayas tad-āptyai lotus feet can never be touched by
the contamination of material
tasya — of Him; avituḥ — the protector; sthira-cara — of the stationary work, material qualities or time.
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and moving living beings; īśituḥ — the supreme controller; aṅghri- Great sages who have assimilated
mūlam — the soles of His lotus feet; yat-stham — one who is situated the essential meaning of the
at which; na — do not; karma-guṇa-kāla — of material work, material Vedas offer their prayers to You.
qualities and time; rajaḥ — the contamination; spṛśanti — touch; yat — To gain Your association, they
whom; vai — indeed; stuvanti — praise; ninamanti — bow down to; bow down to You at every
yajanti — worship; abhīkṣṇam — at every moment; dhyāyanti — opportunity and constantly
meditate upon; veda-hṛdayāḥ — who have assimilated the essence of worship You and meditate upon
the Vedas; munayaḥ — sages; tat-āptyai — for the purpose of You.
achieving Him.
SB 12.8.43 My dear Lord, even Lord Brahmā,
nānyaṁ tavāṅghry-upanayād apavarga-mūrteḥ who enjoys his exalted position for
kṣemaṁ janasya parito-bhiya īśa vidmaḥ the entire duration of the universe,
brahmā bibhety alam ato dvi-parārdha-dhiṣṇyaḥ fears the passage of time. Then
kālasya te kim uta tat-kṛta-bhautikānām what to speak of those whom
Brahmā creates, the conditioned
na anyam — no other; tava — Your; aṅghri — of the lotus feet; souls. They encounter fearful
upanayāt — than the attainment; apavarga-mūrteḥ — who are dangers at every step of their
liberation personified; kṣemam — benefit; janasya — for the person; lives. I do not know of any relief
paritaḥ — on all sides; bhiyaḥ — who is fearful; īśa — O Lord; vidmaḥ from this fear except shelter at
— do we know; brahmā — Lord Brahmā; bibheti — is afraid; alam — Your lotus feet, which are the very
very much; ataḥ — on account of this; dvi-parārdha — the entire form of liberation.
duration of the universe; dhiṣṇyaḥ — the period of whose reign; kālasya
— because of time; te — Your feature; kim uta — then what to speak;
tat-kṛta — created by him, Brahmā; bhautikānām — of the mundane
creatures.
SB 12.8.44 Therefore I worship Your lotus
tad vai bhajāmy ṛta-dhiyas tava pāda-mūlaṁ feet, having renounced my
hitvedam ātma-cchadi cātma-guroḥ parasya identification with the material
dehādy apārtham asad antyam abhijña-mātraṁ body and everything else that
vindeta te tarhi sarva-manīṣitārtham covers my true self. These
useless, insubstantial and
tat — therefore; vai — indeed; bhajāmi — I worship; ṛta-dhiyaḥ — of temporary coverings are merely
Him whose intelligence always perceives the truth; tava — of You; presumed to be separate from
pāda-mūlam — the soles of the lotus feet; hitvā — giving up; idam — You, whose intelligence
this; ātma-chadi — covering of the self; ca — and; ātma-guroḥ — of the encompasses all truth. By
master of the soul; parasya — who is the Supreme Truth; deha-ādi — attaining You — the Supreme
the material body and other false designations; apārtham — useless; Godhead and the master of the
asat — insubstantial; antyam — temporary; abhijña-mātram — only soul — one attains everything
imagined to have a separate existence; vindeta — one obtains; te — desirable.
from You; tarhi — then; sarva — all; manīṣita — desired; artham —
objects.
SB 12.8.45 O my Lord, O supreme friend of
sattvaṁ rajas tama itīśa tavātma-bandho the conditioned soul, although for
māyā-mayāḥ sthiti-layodaya-hetavo ’sya the creation, maintenance and
līlā dhṛtā yad api sattva-mayī praśāntyai annihilation of this world You
nānye nṛṇāṁ vyasana-moha-bhiyaś ca yābhyām accept the modes of goodness,
passion and ignorance, which
sattvam — goodness; rajaḥ — passion; tamaḥ — ignorance; iti — the constitute Your illusory potency,
modes of nature thus termed; īśa — O Lord; tava — Your; ātma-bandho You specifically employ the mode
— O supreme friend of the soul; māyā-mayāḥ — produced from Your of goodness to liberate the
personal energy; sthiti-laya-udaya — of maintenance, destruction and conditioned souls. The other two
creation; hetavaḥ — the causes; asya — of this universe; līlāḥ — as modes simply bring them
pastimes; dhṛtāḥ — assumed; yat api — although; sattva-mayī — that suffering, illusion and fear.
which is in the mode of goodness; praśāntyai — for liberation; na —
not; anye — the other two; nṛṇām — for persons; vyasana — danger;
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moha — bewilderment; bhiyaḥ — and fear; ca — also; yābhyām —
from which.
SB 12.8.46 O Lord, because fearlessness,
tasmāt taveha bhagavann atha tāvakānāṁ spiritual happiness and the
śuklāṁ tanuṁ sva-dayitāṁ kuśalā bhajanti kingdom of God are all achieved
yat sātvatāḥ puruṣa-rūpam uśanti sattvaṁ through the mode of pure
loko yato ’bhayam utātma-sukhaṁ na cānyat goodness, Your devotees
consider this mode, but never
tasmāt — therefore; tava — Your; iha — in this world; bhagavan — O passion and ignorance, to be a
Supreme Lord; atha — and; tāvakānām — of Your devotees; śuklām — direct manifestation of You, the
transcendental; tanum — the personal form; sva-dayitām — most dear Supreme Personality of Godhead.
to them; kuśalāḥ — those who are expert in spiritual knowledge; Intelligent persons thus worship
bhajanti — worship; yat — because; sātvatāḥ — the great devotees; Your beloved transcendental form,
puruṣa — of the original Personality of Godhead; rūpam — the form; composed of pure goodness,
uśanti — consider; sattvam — the mode of goodness; lokaḥ — the along with the spiritual forms of
spiritual world; yataḥ — from which; abhayam — fearlessness; uta — Your pure devotees.
and; ātma-sukham — the happiness of the soul; na — not; ca — and;
anyat — any other.
SB 12.8.47 I offer my humble obeisances to
tasmai namo bhagavate puruṣāya bhūmne Him, the Supreme Personality of
viśvāya viśva-gurave para-daivatāya Godhead. He is the all-pervading
nārāyaṇāya ṛṣaye ca narottamāya and all-inclusive form of the
haṁsāya saṁyata-gire nigameśvarāya universe, as well as its spiritual
master. I bow down to Lord
tasmai — to Him; namaḥ — my obeisances; bhagavate — to the Nārāyaṇa, the supremely
Godhead; puruṣāya — the Supreme Person; bhūmne — the all- worshipable Deity appearing as a
pervading one; viśvāya — the all-inclusive manifestation of the sage, and also to the saintly Nara,
universe; viśva-gurave — the spiritual master of the universe; para- the best of human beings, who is
daivatāya — the supremely worshipable Deity; nārāyaṇāya — to Lord fixed in perfect goodness, fully in
Nārāyaṇa; ṛṣaye — the sage; ca — and; nara-uttamāya — to the best control of his speech, and the
of human beings; haṁsāya — situated in perfect purity; saṁyata-gire — propagator of the Vedic
who has controlled his speech; nigama-īśvarāya — the master of the literatures.
Vedic scriptures.
SB 12.8.48 A materialist, his intelligence
yaṁ vai na veda vitathākṣa-pathair bhramad-dhīḥ perverted by the action of his
santaṁ svakeṣv asuṣu hṛdy api dṛk-patheṣu deceptive senses, cannot
tan-māyayāvṛta-matiḥ sa u eva sākṣād recognize You at all, although You
ādyas tavākhila-guror upasādya vedam are always present within his own
senses and heart and also among
yam — whom; vai — indeed; na veda — does not recognize; vitatha — the objects of his perception. Yet
deceptive; akṣa-pathaiḥ — by methods of empirical perception; even though one’s understanding
bhramat — becoming diverted; dhīḥ — whose intelligence; santam — has been covered by Your illusory
present; svakeṣu — within one’s own; asuṣu — senses; hṛdi — within potency, if one obtains Vedic
the heart; api — even; dṛk-patheṣu — among perceived objects of the knowledge from You, the supreme
external world; tat-māyayā — by His illusory potency; āvṛta — covered spiritual master of all, he can
over; matiḥ — his understanding; saḥ — he; u — even; eva — indeed; directly understand You.
sākṣāt — directly; ādyaḥ — originally (in ignorance); tava — of You;
akhila-guroḥ — the spiritual master of all living beings; upasādya —
obtaining; vedam — the knowledge of the Vedas.
SB 12.8.49 My dear Lord, the Vedic literatures
yad-darśanaṁ nigama ātma-rahaḥ-prakāśaṁ alone reveal confidential
muhyanti yatra kavayo ’ja-parā yatantaḥ knowledge of Your supreme
taṁ sarva-vāda-viṣaya-pratirūpa-śīlaṁ personality, and thus even such
vande mahā-puruṣam ātma-nigūḍha-bodham great scholars as Lord Brahmā
himself are bewildered in their
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yat — of whom; darśanam — the vision; nigame — in the Vedas; ātma attempt to understand You
— of the Supreme Soul; rahaḥ — the mystery; prakāśam — which through empirical methods. Each
reveals; muhyanti — become bewildered; yatra — about which; philosopher understands You
kavayaḥ — great learned authorities; aja-parāḥ — headed by Brahmā; according to his particular
yatantaḥ — endeavoring; tam — to Him; sarva-vāda — of all different speculative conclusions. I worship
philosophies; viṣaya — the subject matter; pratirūpa — adjusting itself that Supreme Person, knowledge
as suitable; śīlam — whose personal nature; vande — I offer my of whom is hidden by the bodily
homage; mahā-puruṣam — to the Supreme Personality of Godhead; designations covering the
ātma — from the spirit soul; nigūḍha — hidden; bodham — conditioned soul’s spiritual
understanding. identity.

Dharana: Meditation on the Form of the Supreme Lord

SB 3.28.13 The Supreme Personality
prasanna-vadanāmbhojaṁ of Godhead has a
padma-garbhāruṇekṣaṇam cheerful, lotuslike
nīlotpala-dala-śyāmaṁ countenance with ruddy
śaṅkha-cakra-gadā-dharam eyes like the interior of a
lotus, and a swarthy body
prasanna — cheerful; vadana — countenance; ambhojam — lotuslike; padma- like the petals of a blue
garbha — the interior of a lotus; aruṇa — ruddy; īkṣaṇam — with eyes; nīla- lotus. He bears a conch,
utpala — blue lotus; dala — petals; śyāmam — swarthy; śaṅkha — conch; discus and mace in three
cakra — discus; gadā — club; dharam — bearing. of His hands.
SB 3.28.14 His loins are covered by a
lasat-paṅkaja-kiñjalka- shining cloth, yellowish
pīta-kauśeya-vāsasam like the filaments of a
śrīvatsa-vakṣasaṁ bhrājat lotus. On His breast He
kaustubhāmukta-kandharam bears the mark of
Śrīvatsa, a curl of white
lasat — shining; paṅkaja — of a lotus; kiñjalka — filaments; pīta — yellow; hair. The brilliant
kauśeya — silk cloth; vāsasam — whose garment; śrīvatsa — bearing the mark Kaustubha gem is
of Śrīvatsa; vakṣasam — breast; bhrājat — brilliant; kaustubha — Kaustubha suspended from His neck.
gem; āmukta — put on; kandharam — His neck.
SB 3.28.15 He also wears around His
matta-dvirepha-kalayā neck a garland of
parītaṁ vana-mālayā attractive sylvan flowers,
parārdhya-hāra-valaya- and a swarm of bees,
kirīṭāṅgada-nūpuram intoxicated by its delicious
fragrance, hums about
matta — intoxicated; dvi-repha — with bees; kalayā — humming; parītam — the garland. He is further
garlanded; vana-mālayā — with a garland of forest flowers; parārdhya — superbly adorned with a
priceless; hāra — pearl necklace; valaya — bracelets; kirīṭa — a crown; aṅgada pearl necklace, a crown
— armlets; nūpuram — anklets. and pairs of armlets,
bracelets and anklets.
SB 3.28.16 His loins and hips
kāñcī-guṇollasac-chroṇiṁ encircled by a girdle, He
hṛdayāmbhoja-viṣṭaram stands on the lotus of His
darśanīyatamaṁ śāntaṁ devotee’s heart. He is
mano-nayana-vardhanam most charming to look at,
and His serene aspect
kāñcī — girdle; guṇa — quality; ullasat — brilliant; śroṇim — His loins and hips; gladdens the eyes and
hṛdaya — heart; ambhoja — lotus; viṣṭaram — whose seat; darśanīya-tamam — souls of the devotees who
most charming to look at; śāntam — serene; manaḥ — minds, hearts; nayana behold Him.
— eyes; vardhanam — gladdening.
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SB 3.28.17 The Lord is eternally very
apīcya-darśanaṁ śaśvat beautiful, and He is
sarva-loka-namaskṛtam worshipable by all the
santaṁ vayasi kaiśore inhabitants of every
bhṛtyānugraha-kātaram planet. He is ever youthful
and always eager to
apīcya-darśanam — very beautiful to see; śaśvat — eternal; sarva-loka — by all bestow His blessing upon
the inhabitants of every planet; namaḥ-kṛtam — worshipable; santam — His devotees.
situated; vayasi — in youth; kaiśore — in boyhood; bhṛtya — upon His devotee;
anugraha — to bestow blessings; kātaram — eager.
SB 3.28.18 The glory of the Lord is
kīrtanya-tīrtha-yaśasaṁ always worth singing, for
puṇya-śloka-yaśaskaram His glories enhance the
dhyāyed devaṁ samagrāṅgaṁ glories of His devotees.
yāvan na cyavate manaḥ One should therefore
meditate upon the
kīrtanya — worth singing; tīrtha-yaśasam — the glories of the Lord; puṇya-śloka Supreme Personality of
— of the devotees; yaśaḥ-karam — enhancing the glory; dhyāyet — one should Godhead and upon His
meditate; devam — upon the Lord; samagra-aṅgam — all the limbs; yāvat — as devotees. One should
much as; na — not; cyavate — deviates; manaḥ — the mind. meditate on the eternal
form of the Lord until the
mind becomes fixed.
SB 3.28.19 Thus always merged in
sthitaṁ vrajantam āsīnaṁ devotional service, the
śayānaṁ vā guhāśayam yogī visualizes the Lord
prekṣaṇīyehitaṁ dhyāyec standing, moving, lying
chuddha-bhāvena cetasā down or sitting within him,
for the pastimes of the
sthitam — standing; vrajantam — moving; āsīnam — sitting; śayānam — lying Supreme Lord are always
down; vā — or; guhā-āśayam — the Lord dwelling in the heart; prekṣaṇīya — beautiful and attractive.
beautiful; īhitam — pastimes; dhyāyet — he should visualize; śuddha-bhāvena
— pure; cetasā — by the mind.
SB 3.28.20 In fixing his mind on the
tasmiḻ labdha-padaṁ cittaṁ eternal form of the Lord,
sarvāvayava-saṁsthitam the yogī should not take a
vilakṣyaikatra saṁyujyād collective view of all His
aṅge bhagavato muniḥ limbs, but should fix the
mind on each individual
tasmin — on the form of the Lord; labdha-padam — fixed; cittam — the mind; limb of the Lord.
sarva — all; avayava — limbs; saṁsthitam — fixed upon; vilakṣya — having
distinguished; ekatra — in one place; saṁyujyāt — should fix the mind; aṅge —
on each limb; bhagavataḥ — of the Lord; muniḥ — the sage.

Dharana: Meditation on the individual limbs of the Supreme Lord

SB 3.28.21 The devotee should first
sañcintayed bhagavataś caraṇāravindaṁ concentrate his mind on the Lord’s
vajrāṅkuśa-dhvaja-saroruha-lāñchanāḍhyam lotus feet, which are adorned with
uttuṅga-rakta-vilasan-nakha-cakravāla- the marks of a thunderbolt, a goad,
jyotsnābhir āhata-mahad-dhṛdayāndhakāram a banner and a lotus. The splendor
of their beautiful ruby nails
sañcintayet — he should concentrate; bhagavataḥ — of the Lord; resembles the orb of the moon and
caraṇa-aravindam — on the lotus feet; vajra — thunderbolt; aṅkuśa — dispels the thick gloom of one’s
goad (rod for driving elephants); dhvaja — banner; saroruha — lotus; heart.
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lāñchana — marks; āḍhyam — adorned with; uttuṅga — prominent;
rakta — red; vilasat — brilliant; nakha — nails; cakravāla — the circle
of the moon; jyotsnābhiḥ — with splendor; āhata — dispelled; mahat
— thick; hṛdaya — of the heart; andhakāram — darkness.
SB 3.28.22 The blessed Lord Śiva becomes all
yac-chauca-niḥsṛta-sarit-pravarodakena the more blessed by bearing on his
tīrthena mūrdhny adhikṛtena śivaḥ śivo ’bhūt head the holy waters of the
dhyātur manaḥ-śamala-śaila-nisṛṣṭa-vajraṁ Ganges, which has its source in
dhyāyec ciraṁ bhagavataś caraṇāravindam the water that washed the Lord’s
lotus feet. The Lord’s feet act like
yat — the Lord’s lotus feet; śauca — washing; niḥsṛta — gone forth; thunderbolts hurled to shatter the
sarit-pravara — of the Ganges; udakena — by the water; tīrthena — mountain of sin stored in the mind
holy; mūrdhni — on his head; adhikṛtena — borne; śivaḥ — Lord Śiva; of the meditating devotee. One
śivaḥ — auspicious; abhūt — became; dhyātuḥ — of the meditator; should therefore meditate on the
manaḥ — in the mind; śamala-śaila — the mountain of sin; nisṛṣṭa — lotus feet of the Lord for a long
hurled; vajram — thunderbolt; dhyāyet — one should meditate; ciram time.
— for a long time; bhagavataḥ — of the Lord; caraṇa-aravindam — on
the lotus feet.

SB 3.28.23 The yogī should fix in his heart the

jānu-dvayaṁ jalaja-locanayā jananyā activities of Lakṣmī, the goddess of
lakṣmyākhilasya sura-vanditayā vidhātuḥ fortune, who is worshiped by all
ūrvor nidhāya kara-pallava-rociṣā yat demigods and is the mother of the
saṁlālitaṁ hṛdi vibhor abhavasya kuryāt supreme person, Brahmā. She can
always be found massaging the
jānu-dvayam — up to the knees; jalaja-locanayā — lotus-eyed; legs and thighs of the
jananyā — mother; lakṣmyā — by Lakṣmī; akhilasya — of the entire transcendental Lord, very carefully
universe; sura-vanditayā — worshiped by the demigods; vidhātuḥ — of serving Him in this way.
Brahmā; ūrvoḥ — at the thighs; nidhāya — having placed; kara-
pallava-rociṣā — with her lustrous fingers; yat — which; saṁlālitam —
massaged; hṛdi — in the heart; vibhoḥ — of the Lord; abhavasya —
transcendental to material existence; kuryāt — one should meditate.

SB 3.28.24 Next, the yogi should fix his mind

ūrū suparṇa-bhujayor adhi śobhamānāv in meditation on the Personality of
ojo-nidhī atasikā-kusumāvabhāsau Godhead’s thighs, the storehouse
vyālambi-pīta-vara-vāsasi vartamāna- of all energy. The Lord’s thighs are
kāñcī-kalāpa-parirambhi nitamba-bimbam whitish blue, like the luster of the
linseed flower, and appear most
ūrū — the two thighs; suparṇa — of Garuḍa; bhujayoḥ — the two graceful when the Lord is carried
shoulders; adhi — on; śobhamānau — beautiful; ojaḥ-nidhī — the on the shoulders of Garuḍa. Also
storehouse of all energy; atasikā-kusuma — of the linseed flower; the yogī should contemplate His
avabhāsau — like the luster; vyālambi — extending down; pīta — rounded hips, which are encircled
yellow; vara — exquisite; vāsasi — on the cloth; vartamāna — being; by a girdle that rests on the
kāñcī-kalāpa — by a girdle; parirambhi — encircled; nitamba-bimbam exquisite yellow silk cloth that
— His rounded hips. extends down to His ankles.

SB 3.28.25 The yogī should then meditate on

nābhi-hradaṁ bhuvana-kośa-guhodara-sthaṁ His moonlike navel in the center of
yatrātma-yoni-dhiṣaṇākhila-loka-padmam His abdomen. From His navel,
vyūḍhaṁ harin-maṇi-vṛṣa-stanayor amuṣya which is the foundation of the
dhyāyed dvayaṁ viśada-hāra-mayūkha-gauram entire universe, sprang the lotus
stem containing all the different
nābhi-hradam — the navel lake; bhuvana-kośa — of all the worlds; planetary systems. The lotus is the
guhā — the foundation; udara — on the abdomen; stham — situated; residence of Brahmā, the first
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yatra — where; ātma-yoni — of Brahmā; dhiṣaṇa — residence; akhila- created being. In the same way,
loka — containing all planetary systems; padmam — lotus; vyūḍham the yogī should concentrate his
— sprang up; harit-maṇi — like emeralds; vṛṣa — most exquisite; mind on the Lord’s nipples, which
stanayoḥ — of nipples; amuṣya — of the Lord; dhyāyet — he should resemble a pair of most exquisite
meditate on; dvayam — the pair; viśada — white; hāra — of pearl emeralds and which appear whitish
necklaces; mayūkha — from the light; gauram — whitish. because of the rays of the milk-
white pearl necklaces adorning His
chest.
SB 3.28.26 The yogī should then meditate on
vakṣo ’dhivāsam ṛṣabhasya mahā-vibhūteḥ the chest of the Supreme
puṁsāṁ mano-nayana-nirvṛtim ādadhānam Personality of Godhead, the abode
kaṇṭhaṁ ca kaustubha-maṇer adhibhūṣaṇārthaṁ of goddess Mahā-Lakṣmī. The
kuryān manasy akhila-loka-namaskṛtasya Lord’s chest is the source of all
transcendental pleasure for the
vakṣaḥ — the chest; adhivāsam — the abode; ṛṣabhasya — of the mind and full satisfaction for the
Supreme Personality of Godhead; mahā-vibhūteḥ — of Mahā-Lakṣmī; eyes. The yogī should then imprint
puṁsām — of persons; manaḥ — to the mind; nayana — to the eyes; on his mind the neck of the
nirvṛtim — transcendental pleasure; ādadhānam — bestowing; Personality of Godhead, who is
kaṇṭham — the neck; ca — also; kaustubha-maṇeḥ — of the adored by the entire universe. The
Kaustubha gem; adhibhūṣaṇa-artham — which enhances the beauty; neck of the Lord serves to enhance
kuryāt — he should meditate on; manasi — in the mind; akhila-loka — the beauty of the Kaustubha gem,
by the entire universe; namaskṛtasya — who is adored. which hangs on His chest.

SB 3.28.27 The yogī should further meditate

bāhūṁś ca mandara-gireḥ parivartanena upon the Lord’s four arms, which
nirṇikta-bāhu-valayān adhiloka-pālān are the source of all the powers of
sañcintayed daśa-śatāram asahya-tejaḥ the demigods who control the
śaṅkhaṁ ca tat-kara-saroruha-rāja-haṁsam various functions of material
nature. Then the yogi should
bāhūn — the arms; ca — and; mandara-gireḥ — of Mount Mandara; concentrate on the polished
parivartanena — by the revolving; nirṇikta — polished; bāhu-valayān ornaments, which were burnished
— the arm ornaments; adhiloka-pālān — the source of the controllers by Mount Mandara as it revolved.
of the universe; sañcintayet — one should meditate on; daśa-śata- He should also duly contemplate
aram — the Sudarśana disc (ten hundred spokes); asahya-tejaḥ — the Lord’s discus, the Sudarśana
dazzling luster; śaṅkham — the conch; ca — also; tat-kara — in the cakra, which contains one
hand of the Lord; saroruha — lotuslike; rāja-haṁsam — like a swan. thousand spokes and a dazzling
luster, as well as the conch, which
looks like a swan in His lotuslike
palm.
SB 3.28.28 The yogī should meditate upon His
kaumodakīṁ bhagavato dayitāṁ smareta club, which is named Kaumodakī
digdhām arāti-bhaṭa-śoṇita-kardamena and is very dear to Him. This club
mālāṁ madhuvrata-varūtha-giropaghuṣṭāṁ smashes the demons, who are
caityasya tattvam amalaṁ maṇim asya kaṇṭhe always inimical soldiers, and is
smeared with their blood. One
kaumodakīm — the club named Kaumodakī; bhagavataḥ — of the should also concentrate on the
Personality of Godhead; dayitām — very dear; smareta — one should nice garland on the neck of the
remember; digdhām — smeared; arāti — of the enemies; bhaṭa — Lord, which is always surrounded
soldiers; śoṇita-kardamena — with the bloodstains; mālām — the by bumblebees, with their nice
garland; madhuvrata — of bumblebees; varūtha — of a swarm; girā — buzzing sound, and one should
with the sound; upaghuṣṭām — surrounded; caityasya — of the living meditate upon the pearl necklace
entity; tattvam — principle, truth; amalam — pure; maṇim — the pearl on the Lord’s neck, which is
necklace; asya — of the Lord; kaṇṭhe — on the neck. considered to represent the pure
living entities who are always
engaged in His service.
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SB 3.28.29 The yogī should then meditate on
bhṛtyānukampita-dhiyeha gṛhīta-mūrteḥ the lotuslike countenance of the
sañcintayed bhagavato vadanāravindam Lord, who presents His different
yad visphuran-makara-kuṇḍala-valgitena forms in this world out of
vidyotitāmala-kapolam udāra-nāsam compassion for the anxious
devotees. His nose is prominent,
bhṛtya — for the devotees; anukampita-dhiyā — out of compassion; and His crystal-clear cheeks are
iha — in this world; gṛhīta-mūrteḥ — who presents different forms; illuminated by the oscillation of His
sañcintayet — one should meditate on; bhagavataḥ — of the glittering alligator-shaped earrings.
Personality of Godhead; vadana — countenance; aravindam —
lotuslike; yat — which; visphuran — glittering; makara — alligator-
shaped; kuṇḍala — of His earrings; valgitena — by the oscillation;
vidyotita — illuminated; amala — crystal clear; kapolam — His cheeks;
udāra — prominent; nāsam — His nose.
SB 3.28.30 The yogi then meditates upon the
yac chrī-niketam alibhiḥ parisevyamānaṁ beautiful face of the Lord, which is
bhūtyā svayā kuṭila-kuntala-vṛnda-juṣṭam adorned with curly hair and
mīna-dvayāśrayam adhikṣipad abja-netraṁ decorated by lotuslike eyes and
dhyāyen manomayam atandrita ullasad-bhru dancing eyebrows. A lotus
surrounded by swarming bees and
yat — which face of the Lord; śrī-niketam — a lotus; alibhiḥ — by bees; a pair of swimming fish would be
parisevyamānam — surrounded; bhūtyā — by elegance; svayā — its; put to shame by its elegance.
kuṭila — curly; kuntala — of hair; vṛnda — by a multitude; juṣṭam —
adorned; mīna — of fish; dvaya — a pair; āśrayam — dwelling;
adhikṣipat — putting to shame; abja — a lotus; netram — having eyes;
dhyāyet — one should meditate on; manaḥ-mayam — formed in the
mind; atandritaḥ — attentive; ullasat — dancing; bhru — having
eyebrows.
SB 3.28.31 The yogīs should contemplate with
tasyāvalokam adhikaṁ kṛpayātighora- full devotion the compassionate
tāpa-trayopaśamanāya nisṛṣṭam akṣṇoḥ glances frequently cast by the
snigdha-smitānuguṇitaṁ vipula-prasādaṁ Lord’s eyes, for they soothe the
dhyāyec ciraṁ vipula-bhāvanayā guhāyām most fearful threefold agonies of
His devotees. His glances,
tasya — of the Personality of Godhead; avalokam — glances; adhikam accompanied by loving smiles, are
— frequent; kṛpayā — with compassion; atighora — most fearful; tāpa- full of abundant grace.
traya — threefold agonies; upaśamanāya — soothing; nisṛṣṭam —
cast; akṣṇoḥ — from His eyes; snigdha — loving; smita — smiles;
anuguṇitam — accompanied by; vipula — abundant; prasādam — full
of grace; dhyāyet — he should contemplate; ciram — for a long time;
vipula — full; bhāvanayā — with devotion; guhāyām — in the heart.
SB 3.28.32 A yogī should similarly meditate on
hāsaṁ harer avanatākhila-loka-tīvra- the most benevolent smile of Lord
śokāśru-sāgara-viśoṣaṇam atyudāram Śrī Hari, a smile which, for all
sammohanāya racitaṁ nija-māyayāsya those who bow to Him, dries away
bhrū-maṇḍalaṁ muni-kṛte makara-dhvajasya the ocean of tears caused by
intense grief. The yogī should also
hāsam — the smile; hareḥ — of Lord Śrī Hari; avanata — bowed; meditate on the Lord’s arched
akhila — all; loka — for persons; tīvra-śoka — caused by intense grief; eyebrows, which are manifested by
aśru-sāgara — the ocean of tears; viśoṣaṇam — drying up; ati-udāram His internal potency in order to
— most benevolent; sammohanāya — for charming; racitam — charm the sex-god for the good of
manifested; nija-māyayā — by His internal potency; asya — His; bhrū- the sages.
maṇḍalam — arched eyebrows; muni-kṛte — for the good of the sages;
makara-dhvajasya — of the sex-god.

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SB 3.28.33 With devotion steeped in love and
dhyānāyanaṁ prahasitaṁ bahulādharoṣṭha- affection, the yogī should meditate
bhāsāruṇāyita-tanu-dvija-kunda-paṅkti within the core of his heart upon
dhyāyet svadeha-kuhare ’vasitasya viṣṇor the laughter of Lord Viṣṇu. The
bhaktyārdrayārpita-manā na pṛthag didṛkṣet laughter of Viṣṇu is so captivating
that it can be easily meditated
dhyāna-ayanam — easily meditated upon; prahasitam — the laughter; upon. When the Supreme Lord is
bahula — abundant; adhara-oṣṭha — of His lips; bhāsa — by the laughing, one can see His small
splendor; aruṇāyita — rendered rosy; tanu — small; dvija — teeth; teeth, which resemble jasmine
kunda-paṅkti — like a row of jasmine buds; dhyāyet — he should buds rendered rosy by the
meditate upon; sva-deha-kuhare — in the core of his heart; avasitasya splendor of His lips. Once devoting
— who resides; viṣṇoḥ — of Viṣṇu; bhaktyā — with devotion; ārdrayā his mind to this, the yogī should no
— steeped in love; arpita-manāḥ — his mind being fixed; na — not; longer desire to see anything else.
pṛthak — anything else; didṛkṣet — he should desire to see.

Sri Brahma Samhita

5.1 Kṛṣṇa who is known as
īśvaraḥ paramaḥ kṛṣṇaḥ Govinda is the Supreme
sac-cid-ānanda-vigrahaḥ Godhead. He has an
anādir ādir govindaḥ eternal blissful spiritual
sarva-kāraṇa-kāraṇam body. He is the origin of all.
He has no other origin and
īśvaraḥ — the controller; paramaḥ — supreme; kṛṣṇaḥ — Lord Kṛṣṇa; sat — He is the prime cause of all
comprising eternal existence; cit — absolute knowledge; ānanda — and causes.
absolute bliss; vigrahaḥ — whose form; anādiḥ — without beginning; ādiḥ —
the origin; govindaḥ — Lord Govinda; sarva-kāraṇa-kāraṇam — the cause of
all causes.
5.29 I worship Govinda, the
cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa- primeval Lord, the first
lakṣāvṛteṣu surabhīr abhipālayantam progenitor who is tending
lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ the cows, yielding all
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi desire, in abodes built with
spiritual gems, surrounded
cintāmaṇi — touchstone; prakara — groups made of; sadmasu — in abodes; by millions of purpose
kalpa-vṛkṣa — of desire trees; lakṣa — by millions; āvṛteṣu — surrounded; trees, always served with
surabhīḥ — surabhi cows; abhipālayantam — tending; lakṣmī — of goddesses great reverence and
of fortune; sahasra — of thousands; śata — by hundreds; sambhrama — with affection by hundreds of
great respect; sevyamānam — being served; govindam — Govinda; ādi- thousands of lakṣmīs or
puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship. gopīs.
5.30 I worship Govinda, the
veṇuṁ kvaṇantam aravinda-dalāyatākṣam- primeval Lord, who is adept
barhāvataṁsam asitāmbuda-sundarāṅgam in playing on His flute, with
kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ blooming eyes like lotus
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi petals with head decked
with peacock's feather, with
veṇum — the flute; kvaṇantam — playing; aravinda-dala — (like) lotus petals; the figure of beauty tinged
āyata — blooming; akṣam — whose eyes; barha — a peacock's feather; with the hue of blue clouds,
avataṁsam — whose ornament on the head; asita-ambuda — (tinged with the and His unique loveliness
hue of) blue clouds; sundara — beautiful; aṅgam — whose figure; kandarpa — charming millions of
of Cupids; koṭi — millions; kamanīya — charming; viśeṣa — unique; śobham Cupids.
— whose loveliness; govindam — Govinda; ādi-puruṣam — the original
person; tam — Him; aham — I; bhajāmi — worship.

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5.31 I worship Govinda, the
ālola-candraka-lasad-vanamālya-vaṁśī- primeval Lord, round
ratnāṅgadaṁ praṇaya-keli-kalā-vilāsam whose neck is swinging a
śyāmaṁ tri-bhaṅga-lalitaṁ niyata-prakāśaṁ garland of flowers
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi beautified with the moon-
locket, whose two hands
ālola — swinging; candraka — with a moon-locket; lasat — beautified; vana- are adorned with the flute
mālya — a garland of flowers; vaṁśī — flute; ratna-aṅgadam — adorned with and jeweled ornaments,
jeweled ornaments; praṇaya — of love; keli-kalā — in pastimes; vilāsam — who always revels in
who always revels; śyāmam — Śyāmasundara; tri-bhaṅga — bending in three pastimes of love, whose
places; lalitam — graceful; niyata — eternally; prakāśam — manifest; graceful threefold-bending
govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham form of Śyāmasundara is
— I; bhajāmi — worship. eternally manifest.
5.32 I worship Govinda, the
aṅgāni yasya sakalendriya-vṛtti-manti primeval Lord, whose
paśyanti pānti kalayanti ciraṁ jaganti transcendental form is full
ānanda-cinmaya-sad-ujjvala-vigrahasya of bliss, truth, substantiality
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi and is thus full of the most
dazzling splendor. Each of
aṅgāni — the limbs; yasya — of whom; sakala-indriya — of all the organs; the limbs of that
vṛtti-manti — possessing the functions; paśyanti — see; pānti — maintain; transcendental figure
kalayanti — manifest; ciram — eternally; jaganti — the universes; ānanda — possesses in Himself, the
bliss; cit — truth; maya — full of; sat — substantiality; ujjvala — full of dazzling full-fledged functions of all
splendor; vigrahasya — whose form; govindam — Govinda; ādi-puruṣam — the organs, and eternally
the original person; tam — Him; aham — I; bhajāmi — worship. sees, maintains and
manifests the infinite
universes, both spiritual
and mundane.
5.33 I worship Govinda, the
advaitam acyutam anādim ananta-rūpam primeval Lord, who is
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca inaccessible to the Vedas,
vedeṣu durlabham adurlabham ātma-bhaktau but obtainable by pure
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi unalloyed devotion of the
soul, who is without a
advaitam — without a second; acyutam — without decay; anādim — without a second, who is not subject
beginning; ananta-rūpam — whose form is endless, or who possesses to decay, is without a
unlimited forms; ādyam — the beginning; purāṇa-puruṣam — the most ancient beginning, whose form is
person; nava-yauvanam — a blooming youth; ca — also; vedeṣu — through endless, who is the
the Vedas; durlabham — inaccessible; adurlabham — not difficult to obtain; beginning, and the eternal
ātma-bhaktau — through pure devotion of the soul; govindam — Govinda; ādi- puruṣa; yet He is a person
puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship. possessing the beauty of
blooming youth.
5.34 I worship Govinda, the
panthās tu koṭi-śata-vatsara-sampragamyo primeval Lord, only the tip
vāyor athāpi manaso muni-puṅgavānām of the toe of whose lotus
so 'py asti yat-prapada-sīmny avicintya-tattve feet is approached by the
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi yogīs who aspire after the
transcendental and betake
panthāḥ — the path; tu — but; koṭi-śata — thousands of millions; vatsara — of themselves to prāṇāyāma
years; sampragamyaḥ — extending over; vāyoḥ — of wind; atha api — or; by drilling the respiration;
manasaḥ — of the mind; muni-puṅgavānām — of the foremost jñānīs; saḥ — or by the jñānīs who try to
that (path); api — only; asti — is; yat — of whom; prapada — of the toe; sīmni find out the
— to the tip; avicintya-tattve — beyond material conception; govindam — nondifferentiated Brahman
Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi by the process of
— worship. elimination of the
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 mundane, extending over
thousands of millions of
years.
5.35 He is an undifferentiated
eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ entity as there is no
yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ distinction between
aṇḍāntara-stha-paramāṇu-cayāntara-stham- potency and the possessor
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi thereof. In His work of
creation of millions of
ekaḥ — one; api — although; asau — He; racayitum — to create; jagat-aṇḍa worlds, His potency
— of universes; koṭim — millions; yat — whose; śaktiḥ — potency; asti — remains inseparable. All
there is; jagat-aṇḍa-cayāḥ — all the universes; yat-antaḥ — within whom; the universes exist in Him
aṇḍa-antara-stha — which are scattered throughout the universe; parama- and He is present in His
aṇu-caya — the atoms; antara-stham — situated within; govindam — Govinda; fullness in every one of the
ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — atoms that are scattered
worship. throughout the universe, at
one and the same time.
Such is the primeval Lord
whom I adore.
5.36 I adore the same Govinda,
yad-bhāva-bhāvita-dhiyo manujās tathaiva the primeval Lord, in whose
samprāpya rūpa-mahimāsana-yāna-bhūṣāḥ praise men, who are
sūktair yam eva nigama-prathitaiḥ stuvanti imbued with devotion, sing
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi the mantra-sūktas told by
the Vedas, by gaining their
yat — for whom; bhāva — with devotion; bhāvita — are imbued; dhiyaḥ — appropriate beauty,
whose hearts; manujāḥ — men; tathā eva — similarly; samprāpya — having greatness, thrones,
gained; rūpa — beauty; mahima — greatness; āsana — thrones; yāna — conveyances and
conveyances; bhūṣāḥ — and ornaments; sūktaiḥ — by Vedic hymns; yam — ornaments.
whom; eva — certainly; nigama — by the Vedas; prathitaiḥ — told; stuvanti —
offer praise; govindam — Govinda; ādi-puruṣam — the original person; tam —
Him; aham — I; bhajāmi — worship.
5.37 I worship Govinda, the
ānanda-cinmaya-rasa-pratibhāvitābhis primeval Lord, residing in
tābhir ya eva nija-rūpatayā kalābhiḥ His own realm, Goloka,
goloka eva nivasaty akhilātma-bhūto with Rādhā, resembling His
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi own spiritual figure, the
embodiment of the ecstatic
ānanda — bliss; cit — and knowledge; maya — consisting of; rasa — mellows; potency possessed of the
prati — every second; bhāvitābhiḥ — who are engrossed with; tābhiḥ — with sixty-four artistic activities,
those; yaḥ — who; eva — certainly; nija-rūpatayā — with His own form; in the company of Her
kalābhiḥ — who are parts of portions of His pleasure potency; goloka — in confidantes [sakhīs],
Goloka Vṛndāvana; eva — certainly; nivasati — resides; akhila-ātma — as the embodiments of the
soul of all; bhūtaḥ — who exists; govindam — Govinda; ādi-puruṣam — the extensions of Her bodily
original personality; tam — Him; aham — I; bhajāmi — worship. form, permeated and
vitalized by His ever-
blissful spiritual rasa.
5.38 I worship Govinda, the
premāñjana-cchurita-bhakti-vilocanena primeval Lord, who is
santaḥ sadaiva hṛdayeṣu vilokayanti Śyāmasundara, Kṛṣṇa
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ Himself with inconceivable
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi innumerable attributes,
whom the pure devotees
prema — of love; añjana — with the salve; churita — tinged; bhakti — of see in their heart of hearts
devotion; vilocanena — with the eye; santaḥ — the pure devotees; sadā — with the eye of devotion
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always; eva — indeed; hṛdayeṣu — in their hearts; vilokayanti — see; yam — tinged with the salve of
whom; śyāma — dark blue; sundaram — beautiful; acintya — inconceivable; love.
guṇa — with attributes; svarūpam — whose nature is endowed; govindam —
Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi
— worship.
5.39 I worship Govinda, the
rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan primeval Lord, who
nānāvatāram akarod bhuvaneṣu kintu manifested Himself
kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo personally as Kṛṣṇa and
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi the different avatāras in the
world in the forms of Rāma,
rāma-ādi — the incarnation of Lord Rāma, etc.; mūrtiṣu — in different forms; Nṛsiṁha, Vāmana, etc., as
kalā-niyamena — by the order of plenary portions; tiṣṭhan — existing; nānā — His subjective portions.
various; avatāram — incarnations; akarot — executed; bhuvaneṣu — within
the worlds; kintu — but; kṛṣṇaḥ — Lord Kṛṣṇa; svayam — personally;
samabhavat — appeared; paramaḥ — the supreme; pumān — person; yaḥ —
who; govindam — Govinda; ādi-puruṣam — the original person; tam — Him;
aham — I; bhajāmi — worship.
5.40 I worship Govinda, the
yasya prabhā prabhavato jagad-aṇḍa-koṭi- primeval Lord, whose
koṭiṣv aśeṣa-vasudhādi vibhūti-bhinnam effulgence is the source of
tad brahma niṣkalam anantam aśeṣa-bhūtaṁ the nondifferentiated
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi Brahman mentioned in the
Upaniṣads, being
yasya — of whom; prabhā — the effulgence; prabhavataḥ — of one who differentiated from the
excels in power; jagat-aṇḍa — of universes; koṭi-koṭiṣu — in millions and infinity of glories of the
millions; aśeṣa — unlimited; vasudhā-ādi — with planets and other mundane universe appears
manifestations; vibhūti — with opulences; bhinnam — becoming variegated; as the indivisible, infinite,
tat — that; brahma — Brahman; niṣkalam — without parts; anantam — limitless, truth.
unlimited; aśeṣa-bhūtam — being complete; govindam — Govinda; ādi-
puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.
5.41 I worship Govinda, the
māyā hi yasya jagad-aṇḍa-śatāni sūte primeval Lord, who is the
traiguṇya-tad-viṣaya-veda-vitāyamānā absolute substantive
sattvāvalambi-para-sattvaṁ viśuddha-sattvam- principle being the ultimate
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi entity in the form of the
support of all existence
māyā — the external potency; hi — indeed; yasya — of whom; jagat-aṇḍa — whose external potency
of universes; śatāni — hundreds; sūte — brings forth; trai-guṇya — embodying embodies the threefold
the threefold mundane qualities; tat — of that; viṣaya — the subject matter; mundane qualities, viz.,
veda — the Vedic knowledge; vitāyamānā — diffusing; sattva-avalambi — the sattva, rajas, and tamas
support of all existence; para-sattvam — the ultimate entity; viśuddha-sattvam and diffuses the Vedic
— the absolute substantive principle; govindam — Govinda; ādi-puruṣam — knowledge regarding the
the original person; tam — Him; aham — I; bhajāmi — worship. mundane world.
5.42 I worship Govinda, the
ānanda-cinmaya-rasātmatayā manaḥsu primeval Lord, whose glory
yaḥ prāṇināṁ pratiphalan smaratām upetya ever triumphantly
līlāyitena bhuvanāni jayaty ajasram- dominates the mundane
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi world by the activity of His
own pastimes, being
ānanda — blissful; cit-maya — cognitive; rasa — of rasa; ātmatayā — due to reflected in the mind of
being the entity; manaḥsu — in the minds; yaḥ — He who; prāṇinām — of recollecting souls as the
living entities; pratiphalan — being reflected; smaratām upetya — recollecting; transcendental entity of
līlāyitena — by pastimes; bhuvanāni — the mundane world; jayati — ever-blissful cognitive rasa.
triumphantly dominates; ajasram — ever; govindam — Govinda; ādi-puruṣam
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— the original person; tam — Him; aham — I; bhajāmi — worship.
5.43 Lowest of all is located
goloka-nāmni nija-dhāmni tale ca tasya Devī-dhāma [mundane
devi maheśa-hari-dhāmasu teṣu teṣu world], next above it is
te te prabhāva-nicayā vihitāś ca yena Maheśa-dhāma [abode of
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi Maheśa]; above Maheśa-
dhāma is placed Hari-
goloka-nāmni — in the planet known as Goloka Vṛndāvana; nija-dhāmni — the dhāma [abode of Hari] and
personal abode of the Supreme Personality of Godhead; tale — in the part above them all is located
underneath; ca — also; tasya — of that; devi — of the Goddess Durgā; Kṛṣṇa's own realm named
maheśa — of Lord Śiva; hari — of Nārāyaṇa; dhāmasu — in the planets; teṣu Goloka. I adore the
teṣu — in each of them; te te — those respective; prabhāva-nicayāḥ — primeval Lord Govinda,
opulences; vihitāḥ — established; ca — also; yena — by whom; govindam — who has allotted their
Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi respective authorities to the
— worship. rulers of those graded
realms.
5.44 The external potency Māyā
sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā who is of the nature of the
chāyeva yasya bhuvanāni bibharti durgā shadow of the cit potency,
icchānurūpam api yasya ca ceṣṭate sā is worshiped by all people
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi as Durgā, the creating,
preserving and destroying
sṛṣṭi — creation; sthiti — preservation; pralaya — and destruction; sādhana — agency of this mundane
the agency; śaktiḥ — potency; ekā — one; chāyā — the shadow; iva — like; world. I adore the primeval
yasya — of whom; bhuvanāni — the mundane world; bibharti — maintains; Lord Govinda in
durgā — Durgā; icchā — the will; anurūpam — in accordance with; api — accordance with whose will
certainly; yasya — of whom; ca — and; ceṣṭate — conducts herself; sā — she; Durgā conducts herself.
govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham
— I; bhajāmi — worship.
5.45 Just as milk is transformed
kṣīraṁ yathā dadhi vikāra-viśeṣa-yogāt into curd by the action of
sañjāyate na hi tataḥ pṛthag asti hetoḥ acids, but yet the effect
yaḥ śambhutām api tathā samupaiti kāryād curd is neither same as,
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi nor different from, its
cause, viz., milk, so I adore
kṣīram — milk; yathā — as; dadhi — yogurt; vikāra-viśeṣa — of a special the primeval Lord Govinda
transformation; yogāt — by the application; sañjāyate — is transformed into; of whom the state of
na — not; hi — indeed; tataḥ — from the milk; pṛthak — separated; asti — is; Śambhu is a transformation
hetoḥ — which is the cause; yaḥ — who; śambhutām — the nature of Lord for the performance of the
Śiva; api — also; tathā — thus; samupaiti — accepts; kāryāt — for the matter work of destruction.
of some particular business; govindam — Govinda; ādi-puruṣam — the
original person; tam — Him; aham — I; bhajāmi — worship.
5.46 The light of one candle
dīpārcir eva hi daśāntaram abhyupetya being communicated to
dīpāyate vivṛta-hetu-samāna-dharmā other candles, although it
yas tādṛg eva hi ca viṣṇutayā vibhāti burns separately in them, is
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi the same in its quality. I
adore the primeval Lord
dīpa-arciḥ — the flame of a lamp; eva — as; hi — certainly; daśā-antaram — Govinda who exhibits
another lamp; abhyupetya — expanding; dīpāyate — illuminates; vivṛta-hetu — Himself equally in the same
with its expanded cause; samāna-dharmā — equally powerful; yaḥ — who; mobile manner in His
tādṛk — similarly; eva — indeed; hi — certainly; ca — also; viṣṇutayā — by His various manifestations.
expansion as Lord Viṣṇu; vibhāti — illuminates; govindam — Govinda; ādi-
puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.
5.47 I adore the primeval Lord
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 yaḥ kāraṇārṇava-jale bhajati sma yoga- Govinda who assuming His
nidrām ananta-jagad-aṇḍa-sa-roma-kūpaḥ own great subjective form,
ādhāra-śaktim avalambya parāṁ sva-mūrtiṁ who bears the name of
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi Śeṣa, replete with the all-
accommodating potency,
yaḥ — He who; kāraṇa-arṇava — of the Causal Ocean; jale — in the water; and reposing in the Causal
bhajati — enjoys; sma — indeed; yoga-nidrām — creative sleep; ananta — Ocean with the infinity of
unlimited; jagat-aṇḍa — universes; sa — with; roma-kūpaḥ — the pores of His the world in the pores of
hair; ādhāra-śaktim — the all-accommodating potency; avalambya — His hair, enjoys creative
assuming; parām — great; sva-mūrtim — own subjective form; govindam — sleep [yoga-nidrā].
Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi
— worship.
5.48 Brahmā and other lords of
yasyaika-niśvasita-kālam athāvalambya the mundane worlds,
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ appearing from the pores
viṣṇur mahān sa iha yasya kalā-viśeṣo of hair of Mahā-Viṣṇu,
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi remain alive as long as the
duration of one exhalation
yasya — whose; eka — one; niśvasita — of breath; kālam — time; atha — of the latter [Mahā-Viṣṇu]. I
thus; avalambya — taking shelter of; jīvanti — live; loma-vila-jāḥ — grown from adore the primeval Lord
the hair holes; jagat-aṇḍa-nāthāḥ — the masters of the universes (the Govinda of whose
Brahmās); viṣṇuḥ mahān — the Supreme Lord Mahā-Viṣṇu; saḥ — that; iha — subjective personality
here; yasya — whose; kalā-viśeṣaḥ — particular plenary portion or expansion; Mahā-Viṣṇu is the portion
govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham of portion.
— I; bhajāmi — worship.
5.49 I adore the primeval Lord
bhāsvān yathāśma-śakaleṣu nijeṣu tejaḥ Govinda from whom the
svīyam kiyat prakaṭayaty api tadvad atra separated subjective
brahmā ya eṣa jagad-aṇḍa-vidhāna-kartā portion Brahmā receives
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi his power for the regulation
of the mundane world, just
bhāsvān — the illuminating sun; yathā — as; aśma-śakaleṣu — in various as the sun manifests some
types of precious stones; nijeṣu — his own; tejaḥ — brilliance; svīyam — his portion of his own light in
own; kiyat — to some extent; prakaṭayati — manifests; api — also; tadvat — all the effulgent gems that
similarly; atra — here; brahmā — Lord Brahmā; yaḥ — who; eṣaḥ — he; jagat- bear the names of
aṇḍa-vidhāna-kartā — the chief of the universe; govindam — Govinda; ādi- sūryakānta, etc.
puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.
5.50 I adore the primeval Lord
yat-pāda-pallava-yugaṁ vinidhāya kumbha- Govinda, whose lotus feet
dvandve praṇāma-samaye sa gaṇādhirājaḥ are always held by Gaṇeśa
vighnān vihantum alam asya jagat-trayasya upon the pair of tumuli
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi protruding from his
elephant head in order to
yat — whose; pāda-pallava — lotus feet; yugam — two; vinidhāya — having obtain power for his
held; kumbha-dvandve — upon the pair of tumuli; praṇāma-samaye — at the function of destroying all
time of offering obeisances; saḥ — he; gaṇa-adhirājaḥ — Gaṇeśa; vighnān — the obstacles on the path
obstacles; vihantum — to destroy; alam — capable; asya — of these; jagat- of progress of the three
trayasya — three worlds; govindam — Govinda; ādi-puruṣam — the original worlds.
person; tam — Him; aham — I; bhajāmi — worship.
5.51 The three worlds are
agnir mahi gaganam ambu marud diśaś ca composed of the nine
kālas tathātma-manasīti jagat-trayāṇi elements, viz., fire, earth,
yasmād bhavanti vibhavanti viśanti yaṁ ca ether, water, air, direction,
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi time, soul and mind. I
adore the primeval Lord
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agniḥ — fire; mahi — earth; gaganam — ether; ambu — water; marut — air; Govinda from whom they
diśaḥ — directions; ca — also; kālaḥ — time; tathā — as well as; ātma — soul; originate, in whom they
manasī — and mind; iti — thus; jagat-trayāṇi — the three worlds; yasmāt — exist and into whom they
from whom; bhavanti — they originate; vibhavanti — they exist; viśanti — they enter at the time of the
enter; yam — whom; ca — also; govindam — Govinda; ādi-puruṣam — the universal cataclysm.
original person; tam — Him; aham — I; bhajāmi — worship.
5.52 The sun who is the king of
yac-cakṣur eṣa savitā sakala-grahāṇāṁ all the planets, full of
rājā samasta-sura-mūrtir aśeṣa-tejāḥ infinite effulgence, the
yasyājñayā bhramati sambhṛta-kāla-cakro image of the good soul, is
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi as the eye of this world. I
adore the primeval Lord
yat — of whom; cakṣuḥ — the eye; eṣaḥ — the; savitā — sun; sakala- Govinda in pursuance of
grahāṇām — of all the planets; rājā — the king; samasta-sura — of all the whose order the sun
demigods; mūrtiḥ — the image; aśeṣa-tejāḥ — full of infinite effulgence; yasya performs his journey
— of whom; ājñayā — by the order; bhramati — performs his journey; mounting the wheel of time.
sambhṛta — complete; kāla-cakraḥ — the wheel of time; govindam —
Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi
— worship.
5.53 I adore the primeval Lord
dharmo 'tha pāpa-nicayaḥ śrutayas tapāṁsi Govinda, by whose
brahmādi-kīṭa-patagāvadhayaś ca jīvāḥ conferred power are
yad-datta-mātra-vibhava-prakaṭa-prabhāvā maintained the manifested
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi potencies, that are found to
exist, of all virtues, all
dharmaḥ — virtue; atha — also; pāpa-nicayaḥ — all vices; śrutayaḥ — the vices, the Vedas, the
Vedas; tapāṁsi — penances; brahma-ādi — beginning from Lord Brahmā; penances and all jīvas,
kīṭa-pataga — insects; avadhayaḥ — down to; ca — and; jīvāḥ — jīvas; yat — from Brahmā to the
by whom; datta — conferred; mātra — exclusively; vibhava — by the power; meanest insect.
prakaṭa — manifested; prabhāvāḥ — potencies; govindam — Govinda; ādi-
puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.
5.54 I adore the primeval Lord
yas tv indragopam athavendram aho sva-karma- Govinda, who burns up to
bandhānurūpa-phala-bhājanam ātanoti their roots all fruitive
karmāṇi nirdahati kintu ca bhakti-bhājāṁ activities of those who are
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi imbued with devotion and
impartially ordains for each
yaḥ — He who (Govinda); tu — but; indra-gopam — to the small red insect the due enjoyment of the
called indragopa; atha vā — or even; indram — to Indra, king of heaven; aho fruits of one's activities, of
— oh; sva-karma — of one's own fruitive activities; bandha — bondage; all those who walk in the
anurūpa — according to; phala — of reactions; bhājanam — enjoying or path of work, in accordance
suffering; ātanoti — bestows; karmāṇi — all fruitive activities and their with the chain of their
reactions; nirdahati — destroys; kintu — but; ca — also; bhakti-bhājām — of previously performed
persons engaged in devotional service; govindam — Govinda; ādi-puruṣam — works, no less in the case
the original person; tam — Him; aham — I; bhajāmi — worship. of the tiny insect that bears
the name of indragopa than
in that of Indra, king of the
devas.
5.55 I adore the primeval Lord
yaṁ krodha-kāma-sahaja-praṇayādi-bhīti- Govinda, the meditators of
vātsalya-moha-guru-gaurava-sevya-bhāvaiḥ whom, by meditating upon
sañcintya tasya sadṛśīṁ tanum āpur ete Him under the sway of
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi wrath, amorous passion,
natural friendly love, fear,
yam — upon whom; krodha — wrath; kāma — amorous passion; sahaja- parental affection, delusion,
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praṇaya — natural friendly love; ādi — and so on; bhīti — fear; vātsalya — reverence and willing
parental affection; moha — delusion; guru-gaurava — reverence; sevya- service, attain to bodily
bhāvaiḥ — and with the attitude of willing service; sañcintya — meditating; forms befitting the nature of
tasya — of that; sadṛśīm — befitting; tanum — bodily form; āpuḥ — attained; their contemplation.
ete — these persons; govindam — Govinda; ādi-puruṣam — the original
person; tam — Him; aham — I; bhajāmi — worship.
5.56 I worship that
śriyaḥ kāntāḥ kāntaḥ parama-puruṣaḥ kalpa-taravo transcendental seat, known
drumā bhūmiś cintāmaṇi-gaṇa-mayi toyam amṛtam as Śvetadvīpa whereas
kathā gānaṁ nāṭyaṁ gamanam api vaṁśī priya-sakhi loving consorts the
cid-ānandaṁ jyotiḥ param api tad āsvādyam api ca Lakṣmīs in their unalloyed
sa yatra kṣīrābdhiḥ sravati surabhībhyaś ca su-mahān spiritual essence practice
nimeṣārdhākhyo vā vrajati na hi yatrāpi samayaḥ the amorous service of the
bhaje śvetadvīpaṁ tam aham iha golokam iti yaṁ Supreme Lord Kṛṣṇa as
vidantas te santaḥ kṣiti-virala-cārāḥ katipaye their only lover; where
every tree is a
śriyaḥ — Lakṣmīs, goddesses of fortune; kāntāḥ — loving consorts; kāntaḥ — transcendental purpose
the enjoyer, lover; parama-puruṣaḥ — the Supreme Personality of Godhead; tree; where the soil is the
kalpa-taravaḥ — desire trees; drumāḥ — all the trees; bhūmiḥ — the land; purpose gem, all water is
cintāmaṇi-gaṇa-mayi — made of the transcendental touchstone jewels; toyam nectar, every word is a
— the water; amṛtam — nectar; kathā — talking; gānam — song; nāṭyam — song, every gait is a dance,
dancing; gamanam — walking; api — also; vaṁśī — the flute; priya-sakhī — the flute is the favorite
constant companion; cit-ānandam — transcendental bliss; jyotiḥ — effulgence; attendant, effulgence is full
param — the supreme; api — also; tat — that; āsvādyam — everywhere of transcendental bliss and
perceived; api ca — also; saḥ — that; yatra — where; kṣīra-abdhiḥ — ocean of the supreme spiritual
milk; sravati — flows; surabhībhyaḥ — from surabhi cows; ca — and; su- entities are all enjoyable
mahān — very great; nimeṣa-ardha — half a moment; ākhyaḥ — called; vā — and tasty, where
or; vrajati — passes away; na — not; hi — certainly; yatra — where; api — numberless milk cows
even; samayaḥ — time; bhaje — I worship; śveta-dvīpam — Śvetadvīpa; tam always emit transcendental
— that; aham — I; iha — here; golokam — Goloka; iti — thus; yam — which; oceans of milk; where there
vidantaḥ — know; te — they; santaḥ — self-realized souls; kṣiti — in this is eternal existence of
world; virala — seldom; cārāḥ — going; katipaye — few. transcendental time, who is
ever present and without
past or future and hence is
not subject to the quality of
passing away even for the
space of half a moment.
That realm is known as
Goloka only to a very few
self-realized souls in this
world.

Mukunda-mala-stotra
1
śrī-vallabheti vara-deti dayā-pareti
bhakta-priyeti bhava-luṇṭhana-kovideti
nātheti nāga-śayaneti jagan-nivāsety
ālāpinaṁ prati-dinaṁ kuru māṁ mukunda

śrī-vallabha - O beloved of Lakṣmī (the Supreme Lord's consort); iti - thus; vara-da - O bestower of
benedictions; iti - thus; dayā-para - O causelessly merciful one; iti - thus; bhakta-priya - O You who are
very dear to Your devotees; iti - thus; bhava - the repetition of birth and death; luṇṭhana - in plundering;
kovida - O You who are expert; iti - thus; nātha - O Lord; iti - thus; nāga-śayana - O You who sleep on the
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serpent bed (of Ananta Śeṣa); iti - thus; jagat-nivāsa - O resort of the cosmos; iti - thus; ālāpinam - reciter;
prati-dinam - every day; kuru - please make; mām - me; mukunda - O Mukunda.

O Mukunda, my Lord! Please let me become a constant reciter of Your names, addressing You as Śrī-
vallabha ["He who is very dear to Lakṣmī"], Varada ["the bestower of benedictions"], Dayāpara ["He who is
causelessly merciful"], Bhakta-priya ["He who is very dear to His devotees"], Bhava-luṇṭhana-kovida ["He
who is expert at plundering the status quo of repeated birth and death"], Nātha ["the Supreme Lord"], Jagan-
nivāsa ["the resort of the cosmos"], and Nāga-śayana ["the Lord who lies down on the serpent bed"].
2
jayatu jayatu devo devakī-nandano 'yaṁ
jayatu jayatu kṛṣṇo vṛṣṇi-vamśa-pradīpaḥ
jayatu jayatu megha-śyāmalaḥ komalāṅgo
jayatu jayatu pṛthvī-bhāra-nāśo mukundaḥ

jayatu jayatu - all glories, all glories; devaḥ - to the Personality of Godhead; devakī-nandanaḥ - son of
Devakī; ayam - this; jayatu jayatu - all glories, all glories; kṛṣṇaḥ - to Lord Kṛṣṇa; vṛṣṇi - of Vṛṣṇi (Lord
Kṛṣṇa's forefather); vamśa - of the dynasty; pradīpaḥ - the beacon light; jayatu jayatu - all glories, all
glories; megha - like a new cloud; śyāmalaḥ - who is blackish; komala - very soft; aṅgaḥ - whose body;
jayatu jayatu - all glories, all glories; pṛthvī - the earth's; bhāra - of the burden; nāśaḥ - to the destroyer;
mukundaḥ - Lord Śrī Kṛṣṇa.

All glories to this Personality of Godhead known as the son of Śrīmatī Devakī devī! All glories to Lord Śrī
Kṛṣṇa, the brilliant light of the Vṛṣṇi dynasty! All glories to the Personality of Godhead, the hue of whose soft
body resembles the blackish color of a new cloud! All glories to Lord Mukunda, who removes the burdens of
the earth!
3
mukunda mūrdhnā praṇipatya yāce
bhavantam ekāntam iyantam artham
avismṛtis tvac-caraṇāravinde
bhave bhave me 'stu bhavat-prasādāt

mukunda - O Lord Mukunda; mūrdhnā - with my head; praṇipatya - bowing down; yāce - I respectfully
beg; bhavantam - from You; ekāntam - exclusively; iyantam - this much; artham - desire to be fulfilled;
avismṛtiḥ - freedom from forgetfulness; tvat - Your; caraṇa-aravinde - at the lotus feet; bhave bhave - in
each repeated birth; me - my; astu - let there be; bhavat - Your; prasādāt - by the mercy.

O Lord Mukunda! I bow down my head to Your Lordship and respectfully ask You to fulfill this one desire of
mine: that in each of my future births I will, by Your Lordship's mercy, always remember and never forget
Your lotus feet.
4
nāhaṁ vande tava caraṇayor dvandvam advandva-hetoḥ
kumbhīpākaṁ gurum api hare nārakaṁ nāpanetum
ramyā-rāmā-mṛdu-tanu-latā nandane nāpi rantuṁ
bhāve bhāve hṛdaya-bhavane bhāvayeyaṁ bhavantam

na - not; aham - I; vande - pray; tava - Your; caraṇayoḥ - of the lotus feet; dvandvam - to the pair;
advandva - of release from duality; hetoḥ - for the reason; kumbhīpākam - the planet of boiling oil; gurum -
most severe; api - either; hare - O Hari; nārakam - hell; na - not; apanetum - to avoid; ramyā - very
beautiful; rāmā - of the fair sex; mṛdu - soft; tanu-latā - of creeperlike bodies; nandane - in the pleasure
gardens of heaven; na api - nor; rantum - to enjoy; bhāve bhāve - in various rebirths; hṛdaya - of my heart;
bhavane - within the house; bhāvayeyam - may I concentrate; bhavantam - on You.

O Lord Hari, it is not to be saved from the dualities of material existence or the grim tribulations of the
Kumbhīpāka hell that I pray to Your lotus feet. Nor is my purpose to enjoy the soft-skinned beautiful women
who reside in the gardens of heaven. I pray to Your lotus feet only so that I may remember You alone in the
247
core of my heart, birth after birth.
5
nāsthā dharme na vasu-nicaye naiva kāmopabhoge
yad bhāvyaṁ tad bhavatu bhagavan pūrva-karmānurūpam
etat prārthyaṁ mama bahu mataṁ janma-janmāntare 'pi
tvat-pādāmbhoruha-yuga-gatā niścalā bhaktir astu

na - not; āsthā - special regard; dharme - for religiosity; na - nor; vasu - of wealth; nicaye - for the
accumulation; na eva - nor even; kāma-upabhoge - for sense enjoyment; yat - whatever; bhāvyam -
inevitable; tat - that; bhavatu - let it happen; bhagavan - O Lord; pūrva - previous; karma - my deeds;
anurūpam - according to; etat - this; prārthyam - to be requested; mama - by me; bahu matam - most
desirable; janma-janma - birth after birth; antare - during; api - even; tvat - Your; pāda-amboruha - of lotus
feet; yuga - in the pair; gatā - resting; niścalā - unflinching; bhaktiḥ - devotion; astu - may there be.

O my Lord! I have no attachment for religiosity, or for accumulating wealth, or for enjoying sense
gratification. Let these come as they inevitably must, in accordance with my past deeds. But I do pray for this
most cherished boon: birth after birth, let me render unflinching devotional service unto Your two lotus feet.
6
divi vā bhuvi vā mamāstu vāso
narake vā narakāntaka prakāmam
avadhīrita-śāradāravindau
caraṇau te maraṇe 'pi cintayāmi

divi - in the abode of the demigods; vā - or; bhuvi - on the earth, the home of human beings; vā - or; mama
- my; astu - may be; vāsaḥ - residence; narake - in hell; vā - or; naraka-antaka - O killer of the demon
Naraka; prakāmam - however You desire; avadhīrita - which have defied; śārada - of the fall season;
aravindau - the lotus flowers; caraṇau - the two feet; te - Your; maraṇe - at the time of death; api - even;
cintayāmi - may I remember.

O Lord, killer of the demon Naraka! Let me reside either in the realm of the demigods, in the world of human
beings, or in hell, as You please. I pray only that at the point of death I may remember Your two lotus feet,
whose beauty defies that of the lotus growing in the Śarat season.
7
cintayāmi harim eva santataṁ
manda-hāsa-muditānanāmbujam
nanda-gopa-tanayaṁ parāt paraṁ
nāradādi-muni-vṛnda-vanditam

cintayāmi - I think; harim - about Lord Hari; eva - indeed; santatam - always; manda - gentle; hāsa - with
a smile; mudita - joyful; ānana-ambujam - whose lotus face; nanda-gopa - of the cowherd Nanda;
tanayam - the son; parāt param - the Supreme Absolute Truth; nārada-ādi - beginning with Nārada; muni-
vṛnda - by all the sages; vanditam - worshiped.

I always think of Lord Hari, whose joyful lotus face bears a gentle smile. Although He is the son of the
cowherd Nanda, He is also the Supreme Absolute Truth worshiped by great sages like Nārada.
8
kara-caraṇa-saroje kāntiman-netra-mīne
śrama-muṣi bhuja-vīci-vyākule 'gādha-mārge
hari-sarasi vigāhyāpīya tejo-jalaughaṁ
bhava-maru-parikhinnaḥ kleśam adya tyajāmi

kara - hands; caraṇa - and feet; saroje - whose lotuses; kānti-mat - shining; netra - eyes; mīne - whose
fish; śrama - exhaustion; muṣi - robbing; bhuja - of arms; vīci - by waves; vyākule - agitated; agādha -
fathomless; mārge - whose movement; hari - of Lord Hari; sarasi - in the lake; vigāhya - by diving; āpīya -
drinking fully; tejaḥ - of His splendor; jala - of water; ogham - the flood; bhava - of material existence; maru
248
 - in the desert; parikhinnaḥ - worn out; kleśam - distress; adya - today; tyajāmi - I will abandon.

The desert of material existence has exhausted me. But today I will cast aside all troubles by diving into the
lake of Lord Hari and drinking freely of the abundant waters of His splendor. The lotuses in that lake are His
hands and feet, and the fish are His brilliant shining eyes. That lake's water relieves all fatigue and is
agitated by the waves His arms create. Its current flows deep beyond fathoming.
9
sarasija-nayane sa-śaṅkha-cakre
mura-bhidi mā viramasva citta rantum
sukha-taram aparaṁ na jātu jāne
hari-caraṇa-smaraṇāmṛtena tulyam

sarasi-ja - like the lotus flower born in a lake; nayane - whose eyes; sa - together with; śaṅkha - His conch;
cakre - and disc weapon; mura-bhidi - in the annihilator of the demon Mura; mā viramasva - please never
cease; citta - O mind; rantum - to enjoy; sukha-taram - extremely pleasurable; aparam - anything else; na
- not; jātu - at all; jāne - I know; hari-caraṇa - of the feet of Lord Hari; smaraṇa - of the remembrance;
amṛtena - the immortal nectar; tulyam - equal to.

O mind, please never stop taking pleasure in thinking of the Mura demon's destroyer, who has lotus eyes
and bears the conch and disc weapon. Indeed, I know of nothing else that gives such extreme pleasure as
meditating on Lord Hari's divine feet.
10
mābhīr manda-mano vicintya bahudhā yāmīś ciraṁ yātanā
naivāmī prabhavanti pāpa-ripavaḥ svāmī nanu śrīdharaḥ
ālasyaṁ vyapanīya bhakti-sulabhaṁ dhyāyasva nārāyaṇaṁ
lokasya vyasanāpanodana-karo dāsasya kiṁ na kṣamaḥ

mā bhīḥ - do not be afraid; manda - foolish; manaḥ - O mind; vicintya - thinking; bahudhā - repeatedly;
yāmīḥ - caused by Yamarāja, the lord of death; ciram - long-lasting; yātanāḥ - about the torments; na - not;
eva - indeed; amī - these; prabhavanti - are effective; pāpa - sinful reactions; ripavaḥ - the enemies; svāmī
- master; nanu - is He not; śrī-dharaḥ - the maintainer of the goddess of fortune; ālasyam - sloth;
vyapanīya - driving off; bhakti - by devotional service; su-labham - who is easily attained; dhyāyasva - just
meditate; nārāyaṇam - upon the Supreme Lord Nārāyaṇa; lokasya - of the world; vyasana - the troubles;
apanodana-karaḥ - who dispels; dāsasya - for His servant; kim - what; na - not; kṣamaḥ - capable.

O foolish mind, stop your fearful fretting about the extensive torments imposed by Yamarāja. How can your
enemies, the sinful reactions you have accrued, even touch you? After all, is your master not the Supreme
Lord, the husband of Goddess Śrī? Cast aside all hesitation and concentrate your thoughts on Lord
Nārāyaṇa, whom one very easily attains through devotional service. What can that dispeller of the whole
world's troubles not do for His own servant?
11
bhava-jaladhi-gatānāṁ dvandva-vātāhatānāṁ
suta-duhitṛ-kalatra-trāṇa-bhārārditānām
viṣama-viṣaya-toye majjatām aplavānāṁ
bhavati śaraṇam eko viṣṇu-poto narāṇām

bhava - of material existence; jaladhi - in the ocean; gatānām - who are present; dvandva - of material
dualities; vāta - by the wind; āhatānām - struck; suta - sons; duhitṛ - daughters; kalatra - and wives; trāṇa -
of protecting; bhāra - by the burden; arditānām - distressed; viṣama - perilous; viṣaya - of sense
gratification; toye - in the water; majjatām - drowning; aplavānām - having no vessel to carry them away;
bhavati - is; śaraṇam - the shelter; ekaḥ - only; viṣṇu-potaḥ - the boat that is Lord Viṣṇu; narāṇām - for
people in general.

The people in this vast ocean of birth and death are being blown about by the winds of material dualities. As
they flounder in the perilous waters of sense indulgence, with no boat to help them, they are sorely
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distressed by the need to protect their sons, daughters, and wives. Only the boat that is Lord Viṣṇu can save
them.
12
bhava-jaladhim agādhaṁ dustaraṁ nistareyaṁ
katham aham iti ceto mā sma gāḥ kātaratvam
sarasija-dṛśi deve tārakī bhaktir ekā
naraka-bhidi niṣaṇṇā tārayiṣyaty avaśyam

bhava - of material existence; jaladhim - the ocean; agādham - fathomless; dustaram - impossible to
cross; nistareyam - will cross beyond; katham - how; aham - I; iti - thus; cetaḥ - my dear mind; mā sma
gāḥ - please do not come; kātaratvam - to complete distress; sarasi-ja - like a lotus; dṛśi - whose eyes;
deve - unto the Lord; tārakī - deliver; bhaktiḥ - the personality of Devotion; ekā - only; naraka - of the
demon Naraka; bhidi - in the destroyer; niṣaṇṇā - reposed; tārayiṣyati - will bring you across; avaśyam -
inevitably.

Dear mind, do not bewilder yourself by anxiously thinking, How can I cross this fathomless and impassable
ocean of material existence? There is one who can save you—Devotion. If you offer her to the lotus-eyed
Lord, the killer of Narakāsura, she will carry you across this ocean without fail.
13
tṛṣṇā-toye madana-pavanoddhūta-mohormi-māle
dārāvarte tanaya-sahaja-grāha-saṅghākule ca
saṁsārākhye mahati jaladhau majjatāṁ nas tri-dhāman
pādāmbhoje vara-da bhavato bhakti-nāvaṁ prayaccha

tṛṣṇā - thirst; toye - whose water; madana - of Cupid; pavana - by the winds; uddhūta - stirred up; moha -
illusion; ūrmi - of waves; māle - rows; dāra - wife; āvarte - whose whirlpool; tanaya - sons; sahaja - and
brothers; grāha - of sharks; saṅgha - with hordes; ākule - crowded; ca - and; saṁsāra-ākhye - called
saṁsāra; mahati - vast; jaladhau - in the ocean; majjatām - who are drowning; naḥ - to us; tri-dhāman - O
Lord of the three worlds; pāda - to the feet; ambhoje - lotuslike; vara-da - O giver of benedictions; bhavataḥ
- of Your good self; bhakti - of devotion; nāvam - the boat; prayaccha - please bestow.

O Lord of the three worlds, we are drowning in the vast ocean of saṁsāra, which is filled with the waters of
material hankering, with many waves of illusion whipped up by the winds of lust, with whirlpools of wives,
and with vast schools of sharks and other sea monsters who are our sons and brothers. O giver of all
benedictions, please grant me a place on the boat of devotion that is Your lotus feet.

14
pṛthvī reṇur aṇuḥ payāṁsi kaṇikāḥ phalguḥ sphuliṅgo laghus
tejo niḥśvasanaṁ marut tanu-taraṁ randhraṁ su-sūkṣmaṁ nabhaḥ
kṣudrā rudra-pitāmaha-prabhṛtayaḥ kīṭāḥ samastāḥ surā
dṛṣṭe yatra sa tārako vijayate śrī-pāda-dhūlī-kaṇaḥ

pṛthvī - the earth; reṇuḥ - a piece of dust; aṇuḥ - atomic; payāṁsi - the waters (of the oceans); kaṇikāḥ -
drops; phalguḥ - tiny; sphuliṅgaḥ - a spark; laghuḥ - insignificant; tejaḥ - the totality of elemental fire; niḥ-
śvasanam - a sigh; marut - the wind; tanu-taram - very faint; randhram - a hole; su - very; sūkṣmam -
small; nabhaḥ - the ethereal sky; kṣūdrāḥ - petty; rudra - Lord Śiva; pitāmaha - Lord Brahmā; prabhṛtayaḥ
- and the like; kīṭāḥ - insects; samastāḥ - all; surāḥ - the demigods; dṛṣṭe - having been seen; yatra -
where; saḥ - He; tārakaḥ - the deliverer; vijayate - is victorious; śrī - divine; pāda - from the feet; dhūlī - of
dust; kaṇaḥ - a particle.

Once our savior has been seen, the whole earth becomes no greater than a speck of dust, all the waters of
the ocean become mere droplets, the totality of fire becomes a minute spark, the winds become just a faint
sigh, and the expanse of space becomes a tiny hole. Great lords like Rudra and Grandfather Brahmā
become insignificant, and all the demigods become like small insects. Indeed, even one particle of dust from
our Lord's feet conquers all.
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15
he lokāḥ śṛṇuta prasūti-maraṇa-vyādheś cikitsām imāṁ
yoga-jñāḥ samudāharanti munayo yāṁ yājñavalkyādayaḥ
antar-jyotir ameyam ekam amṛtaṁ kṛṣṇākhyam āpīyatāṁ
tat pītaṁ paramauṣadhaṁ vitanute nirvāṇam ātyantikam

he lokāḥ - O people of the world; śṛṇuta - just hear; prasūti - of birth; maraṇa - and death; vyādheḥ - for
the disease; cikitsām - about the treatment; imām - this; yoga-jñāḥ - experts in knowledge of mystic yoga;
samudāharanti - recommend; munayaḥ - sagacious; yām - which; yājñavalkya-ādayaḥ - such as
Yājñavalkya; antaḥ - inner; jyotiḥ - light; ameyam - immeasurable; ekam - only; amṛtam - immortal; kṛṣṇa-
ākhyam - the name of Kṛṣṇa; āpīyatām - just drink; tat - it; pītam - being drunk; parama - supreme;
auṣadham - medicine; vitanute - bestows; nirvāṇam - liberation; ātyantikam - absolute.

O people, please hear of this treatment for the disease of birth and death! It is the name of Kṛṣṇa.
Recommended by Yājñavalkya and other expert yogīs steeped in wisdom, this boundless, eternal inner light
is the best medicine, for when drunk it bestows complete and final liberation. Just drink it!

16
he martyāḥ paramaṁ hitaṁ śṛṇuta vo vakṣyāmi saṅkṣepataḥ
saṁsārārṇavam āpad-ūrmi-bahulaṁ samyak praviśya sthitāḥ
nānā-jñānam apāsya cetasi namo nārāyaṇāyety amuṁ
mantraṁ sa-praṇavaṁ praṇāma-sahitaṁ prāvartayadhvaṁ muhuḥ

he martyāḥ - O mortals; paramam - supreme; hitam - benefit; śṛṇuta - just hear about; vaḥ - to you;
vakṣyāmi - I will tell; saṅkṣepataḥ - in summary; saṁsāra - of the cycle of material existence; arṇavam -
the ocean; āpat - of misfortunes; ūrmi - with the waves; bahulam - crowded; samyak - fully; praviśya -
having entered; sthitāḥ - situated within; nānā - various; jñānam - knowledge; apāsya - rejecting; cetasi -
within your heart; namaḥ - obeisances; nārāyaṇāya - to Lord Nārāyaṇa; iti - thus; amum - this; mantram -
chant; sa-praṇavam - together with the syllable om; praṇāma - bowing down; sahitam - also with;
prāvartayadhvam - please practice; muhuḥ - continuously.

O mortal beings, you have submerged yourselves fully in the ocean of material existence, which is filled with
the waves of misfortune. Please hear as I briefly tell you how to attain your supreme benefit. Just put aside
your various attempts at gaining knowledge and instead begin constantly chanting the mantra oṁ namo
nārāyaṇāya and bowing down to the Lord.

17
nāthe naḥ puruṣottame tri-jagatāṁ ekādhipe cetasā
sevye svasya padasya dātari pare nārāyaṇe tiṣṭhati
yaṁ kañcit puruṣādhamaṁ katipaya-grāmeśam alpārtha-daṁ
sevāyai mṛgayāmahe naram aho mūḍhā varākā vayam

nāthe - master; naḥ - our; puruṣa-uttame - the Personality of Godhead; tri - three; jagatām - of the worlds;
eka - the one; adhipe - Lord; cetasā - by the mind; sevye - capable of being served; svasya - of His own;
padasya - position; dātari - the granter; pare - the Supreme; nārāyaṇe - Lord Nārāyaṇa; tiṣṭhati - when He
is present; yam kañcit - some; puruṣa - person; adhamam - lowly; katipaya - of a few; grāma - villages;
īśam - controller; alpa - meager; artha - benefit; dam - who can give; sevāyai - for service; mṛgayāmahe -
we seek out; naram - this man; aho - ah; mūḍhāḥ - bewildered; varākāḥ - degraded fools; vayam - we.

Our master, the Personality of Godhead Nārāyaṇa, who alone rules the three worlds, whom one can serve in
meditation, and who happily shares His personal domain, is manifest before us. Yet still we beg for the
service of some minor lord of a few villages, some lowly man who can only meagerly reward us. Alas, what
foolish wretches we are!

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18
baddhenāñjalinā natena śirasā gātraiḥ sa-romodgamaiḥ
kaṇṭhena svara-gadgadena nayanenodgīrṇa-bāṣpāmbunā
nityaṁ tvac-caraṇāravinda-yugala-dhyānāmṛtāsvādinām
asmākaṁ sarasīruhākṣa satataṁ sampadyatāṁ jīvitam

baddhena - closed together; añjalinā - with joined palms; natena - bowed down; śirasā - with our heads;
gātraiḥ - with bodily limbs; sa - having; roma - of their hair; udgamaiḥ - eruptions; kaṇṭhena - with the
voice; svara - sounds; gadgadena - choked up; nayanena - with eyes; udgīrṇa - emitting; bāṣpa - of tears;
ambunā - with the water; nityam - constant; tvat - Your; caraṇa - of the feet; aravinda - lotus; yugala - on
the pair; dhyāna - from meditation; amṛta - immortal nectar; āsvādinām - who are tasting; asmākam - our;
sarasī-ruha - like a lotus growing in a lake; akṣa - O You whose eyes; satatam - always; sam-padyatām -
please assure; jīvitam - our livelihood.

O lotus-eyed Lord, please sustain our lives as we constantly relish the nectar of meditating on Your lotus
feet, with our palms prayerfully joined, our heads bowed down, our bodily hair standing up in jubilation, our
voices choked with emotion, and our eyes flowing with tears.

19
yat kṛṣṇa-praṇipāta-dhūli-dhavalaṁ tad varṣma tad vai śiras
te netre tamasojjhite su-rucire yābhyāṁ harir dṛśyate
sā buddhir vimalendu-śaṅkha-dhavalā yā mādhava-dhyāyinī
sā jihvāmṛta-varṣiṇī prati-padaṁ yā stauti nārāyaṇam

yat - which; kṛṣṇa - to Lord Kṛṣṇa; praṇipāta - from bowing down; dhūli - with dust; dhavalam - whitened;
tat - that; varṣma - topmost; tat - that; vai - indeed; śiraḥ - head; te - those two; netre - eyes; tamasā - by
darkness; ujjhite - abandoned; su - very; rucire - attractive; yābhyām - by which; hariḥ - Lord Hari; dṛśyate
- is seen; sā - that; buddhiḥ - intelligence; vimalā - spotless; indu - like the moon; śaṅkha - or a conchshell;
dhavalā - shining white; yā - which; mādhava-dhyāyanī - meditating on Lord Mādhava; sā - that; jihvā -
tongue; amṛta - nectar; varṣiṇī - raining down; prati-padam - at every step; yā - which; stauti - praises;
nārāyaṇam - Lord Nārāyaṇa.

That head is the loftiest which is white with dust from bowing down to Lord Kṛṣṇa. Those eyes are the most
beautiful which darkness has abandoned after they have seen Lord Hari. That intelligence is spotless-like
the white glow of the moon or a conchshell—which concentrates on Lord Mādhava. And that tongue rains
down nectar which constantly glorifies Lord Nārāyaṇa.

20
jihve kīrtaya keśavaṁ mura-ripuṁ ceto bhaja śrīdharaṁ
pāṇi-dvandva samarcayācyuta-kathāḥ śrotra-dvaya tvaṁ śṛṇu
kṛṣṇaṁ lokaya locana-dvaya harer gacchāṅghri-yugmālayaṁ
jighra ghrāṇa mukunda-pāda-tulasīṁ mūrdhan namādhokṣajam

jihve - O tongue; kīrtaya - chant the praise; keśavam - of Lord Keśava; mura-ripum - the enemy of Mura;
cetaḥ - O mind; bhaja - worship; śrī-dharam - the Lord of Śrī, the goddess of fortune; pāṇi-dvandva - O
two hands; samarcaya - serve; acyuta-kathāḥ - topics of Lord Acyuta; śrotra-dvaya - O two ears; tvam -
you; śṛṇu - just hear; kṛṣṇam - at Kṛṣṇa; lokaya - look; locana-dvaya - O two eyes; hareḥ - of Lord Hari;
gaccha - go to; aṅghri-yugma - O two feet; ālayam - to the residence; jighra - smell; ghrāṇa - O nose;
mukunda - of Lord Mukunda; pāda - at the feet; tulasīm - the tulasī flowers; mūrdhan - O head; nama -
bow down; adhokṣajam - to Lord Adhokṣaja.

O tongue, praise the glories of Lord Keśava. O mind, worship the enemy of Mura. O hands, serve the Lord of
Śrī. O ears, hear the topics of Lord Acyuta. O eyes, gaze upon Śrī Kṛṣṇa. O feet, go to the temple of Lord
Hari. O nose, smell the tulasī buds on Lord Mukunda's feet. O head, bow down to Lord Adhokṣaja.

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21
āmnāyābhyasanāny araṇya-ruditaṁ veda-vratāny anv-ahaṁ
medaś-cheda-phalāni pūrta-vidhayaḥ sarvaṁ hutaṁ bhasmani
tīrthānām avagāhanāni ca gaja-snānaṁ vinā yat-pada-
dvandvāmbhoruha-saṁsmṛtiṁ vijayate devaḥ sa nārāyaṇaḥ

āmnāya - of the revealed scriptures; abhyasanāni - studies; araṇya - in the forest; ruditam - crying; veda -
Vedic; vratāni - vows of austerity; anu-aham - daily; medaḥ - of fat; cheda - removal; phalāni - whose
result; pūrta-vidhayaḥ - prescribed pious works; sarvam - all; hutam - oblations offered; bhasmani - onto
ashes; tīrthānām - at holy sites; avagāhanāni - acts of bathing; ca - and; gaja - of an elephant; snānam -
the bathing; vinā - without; yat - whose; pada - of the feet; dvandva - the pair; amboruha - lotus;
saṁsmṛtim - remembrance; vijayate - may He be victorious; devaḥ - the Lord; saḥ - He; nārāyaṇaḥ -
Nārāyaṇa.

All glories to Lord Nārāyaṇa! Without remembrance of His lotus feet, recitation of scripture is merely crying in
the wilderness, regular observance of severe vows enjoined in the Vedas is no more than a way to lose
weight, execution of prescribed pious duties is like pouring oblations onto ashes, and bathing at various holy
sites is no better than an elephant's bath.
22
madana parihara sthitiṁ madīye
manasi mukunda-padāravinda-dhāmni
hara-nayana-kṛśānunā kṛśo 'si
smarasi na cakra-parākramaṁ murāreḥ

madana - O Cupid; parihara - give up; sthitim - your residence; madīye - my; manasi - in the mind;
mukunda - of Lord Mukunda; pada-aravinda - of the lotus feet; dhāmni - which is the abode; hara - of Lord
Śiva; nayana - from the eye; kṛśānunā - by the fire; kṛśaḥ - decimated; asi - you have become; smarasi na
- you do not remember; cakra - of the disc weapon; parākramam - the powerful capability; mura-areḥ - of
the enemy of Mura.

O Cupid, abandon your residence in my mind, which is now the home of Lord Mukunda's lotus feet. You
have already been incinerated by Lord Śiva's fiery glance, so why have you forgotten the power of Lord
Murāri's disc?

23
nāthe dhātari bhogi-bhoga-śayane nārāyaṇe mādhave
deve devaki-nandane sura-vare cakrāyudhe śārṅgiṇi
līlāśeṣa-jagat-prapañca-jaṭhare viśveśvare śrīdhare
govinde kuru citta-vṛttim acalām anyais tu kiṁ vartanaiḥ

nāthe - on your master; dhātari - and sustainer; bhogi - of the serpent (Ananta Śeṣa); bhoga - on the
body; śayane - who lies down; nārāyaṇe mādhave - known as Nārāyaṇa and Mādhava; deve - the
Supreme Lord; devaki-nandane - the darling son of Devakī; sura-vare - the hero of the demigods; cakra-
āyudhe - the holder of the disc; śārṅ-giṇi - the possessor of the bow Śārṅga; līlā - as a pastime; aśeśa -
endless; jagat - universes; prapañca - manifestation; jaṭhare - in the stomach; viśva - of the universes;
īśvare - the controller; śrīdhare - the Lord of Śrī; govinde - on Lord Govinda; kuru - place; citta - of your
mind; vṛttim - the workings; acalām - without deviation; anyaiḥ - other; tu - conversely; kim - what is the
use; vartanaiḥ - with engagements.

Think only of your master and sustainer, the Supreme Lord, who is known as Nārāyaṇa and Mādhava and
who lies on the body of the serpent Ananta. He is the darling son of Devakī, the hero of the demigods, and
the Lord of the cows, and He holds a conchshell and the bow Śārṅga. He is the husband of the goddess of
fortune and the controller of all the universes, which He manifests from His abdomen as a pastime. What will
you gain by thinking of anything else?

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mā drākṣaṁ kṣīṇa-puṇyān kṣaṇam api bhavato bhakti-hīnān padābje
mā śrauṣaṁ śrāvya-bandhaṁ tava caritam apāsyānyad ākhyāna-jātam
mā smārṣaṁ mādhava tvām api bhuvana-pate cetasāpahnuvānān
mā bhūvaṁ tvat-saparyā-vyatikara-rahito janma-janmāntare 'pi

mā drākṣam - may I not look at; kṣīṇa - depleted; puṇyān - whose credit of piety; kṣaṇam - a moment; api
- even; bhavataḥ - Your; bhakti - devotion; hīnān - devoid of; pada-abje - for the lotus feet; mā śrauṣam -
may I not hear; śrāvya - worth hearing; bandham - compositions about which; tava - Your; caritam -
pastimes; apāsya - putting aside; anyat - other; ākhyāna - of narrations; jātam - topics; mā śmārṣam - may
I not remember; mādhava - O Mādhava; tvām - Your; api - indeed; bhuvana - of the world; pate - O
master; cetasā - mentally; apahnuvānān - those who avoid; mā bhūvam - may I not become; tvat - Your;
saparyā - for the personal service; vyatikara - the opportunity; rahitaḥ - devoid of; janma-janma-antare - in
repeated rebirths; api - even.

O Mādhava, please do not let me even glance at those whose pious credits are so depleted that they have
no devotion for Your lotus feet. Please do not let me be distracted from listening to the worthy narrations of
Your pastimes and become interested in other topics. Please, O Lord of the universe, let me pay no attention
to those who avoid thinking of You. And let me never be unable to serve You in some menial way, birth after
birth.
25
maj-janmanaḥ phalam idaṁ madhu-kaiṭabhāre
mat-prārthanīya-mad-anugraha eṣa eva
tvad-bhṛtya-bhṛtya-paricāraka-bhṛtya-bhṛtya-
bhṛtyasya bhṛtya iti māṁ smara loka-nātha

mat - my; janmanaḥ - of the birth; phalam - the fruit; idam - this; madhu-kaiṭabha-are - O enemy of
Madhu and Kaiṭabha; mat - by me; prārthanīya - prayed for; mat - to me; anugrahaḥ - mercy; eṣaḥ - this;
eva - certainly; tvat - Your; bhṛtya-bhṛtya - of the servant's servant; paricāraka - of the servant; bhṛtya-
bhṛtya-bhṛtyasya - of the servant of the servant of the servant; bhṛtyaḥ - the servant; iti - so; mām - me;
smara - think of; loka - of the world; nātha - O master.

O enemy of Madhu and Kaiṭabha, O Lord of the universe, the perfection of my life and the most cherished
mercy You could show me would be for You to consider me the servant of the servant of the servant of the
servant of the servant of the servant of Your servant [Cc. Madhya 13.80].
26
tattvaṁ bruvāṇāni paraṁ parastān
madhu kṣarantīva mudāvahāni
prāvartaya prāñjalir asmi jihve
nāmāni nārāyaṇa-gocarāṇi

tattvam - the truth; bruvāṇāni - which speak; param - supreme; parastāt - beyond everything superior;
madhu - honey; kṣaranti - dripping; iva - as if; mudā - joy; avahāni - bringing; prāvartaya - please recite;
prāñjaliḥ - with joined palms; asmi - I am; jihve - O tongue; nāmāni - the names; nārāyaṇa-gocarāṇi -
which refer to Lord Nārāyaṇa.

My dear tongue, I stand before you with joined palms and beg you to recite the names of Lord Nārāyaṇa.
These names describing the Supreme Absolute Truth bring great pleasure, as if exuding honey.
27
namāmi nārāyaṇa-pāda-paṅkajaṁ
karomi nārāyaṇa-pūjanaṁ sadā
vadāmi nārāyaṇa-nāma nirmalaṁ
smarāmi nārāyaṇa-tattvam avyayam

namāmi - I offer obeisances; nārāyaṇa - of Lord Nārāyaṇa; pāda-paṅkajam - to the lotus feet; karomi - I
254
do; nārāyaṇa - of Lord Nārāyaṇa; pūjanam - worship; sadā - always; vadāmi - I speak; nārāyaṇa - of Lord
Nārāyaṇa; nāma - the name; nirmalam - free from contamination; smarāmi - I remember; nārāyaṇa - of
Nārāyaṇa; tattvam - truth; avyayam - infallible.

At every moment I bow down to the lotus feet of Nārāyaṇa, I perform worship to Nārāyaṇa, I recite the pure
name of Nārāyaṇa, and I reflect on the infallible truth of Nārāyaṇa.
28-29
śrī-nātha nārāyaṇa vāsudeva
śrī-kṛṣṇa bhakta-priya cakra-pāṇe
śrī-padmanābhācyuta kaiṭabhāre
śrī-rāma padmākṣa hare murāre

ananta vaikuṇṭha mukunda kṛṣṇa

govinda dāmodara mādhaveti
vaktuṁ samartho 'pi na vakti kaścid
aho janānāṁ vyasanābhimukhyam

śrī-nātha - O Lord of the goddess of fortune; nārāyaṇa - O resort of all living entities; vāsudeva - O
supreme proprietor; śrī-kṛṣṇa - O Kṛṣṇa, son of Devakī; bhakta - toward Your devotees; priya - O You who
are favorably disposed; cakra - the disc weapon; pāṇe - O You who hold in Your hand; śrī - divine; padma-
nābha - O You from whose navel grows a lotus; acyuta - O infallible Lord; kaiṭabha-are - O enemy of Kaiṭ
abha, śrī-rāma - O blessed Rāma; padma-akṣa - O lotus-eyed one; hare - O remover of misfortune; mura-
are - O enemy of Mura; ananta - O limitless one; vaikuṇṭha - O Lord of the spiritual kingdom; mukunda - O
bestower of liberation; kṛṣṇa - O Kṛṣṇa; govinda - O master of the cows; dāmodara - O You who were tied
up as punishment by Your mother; mādhava - O Lord of the supreme goddess; iti - thus; vaktum - to speak;
samarthaḥ - able; api - although; na vakti - one does not say; kaścit - anything; aho - ah; janānām - of
people; vyasana - toward a danger; ābhimukhyam - the inclination.

O Śrīnātha, Nārāyaṇa, Vāsudeva, divine Kṛṣṇa, O kind friend of Your devotees! O Cakrapāṇi, Padmanābha,
Acyuta, Kaiṭabhāri, Rāma, Padmākṣa, Hari, Murāri! O Ananta, Vaikuṇṭha, Mukunda, Kṛṣṇa, Govinda,
Dāmodara, Mādhava! Although all people can address You, still they remain silent. Just see how eager they
are for their own peril!

30
bhaktāpāya-bhujāṅga-gāruḍa-maṇis trailokya-rakṣā-maṇir
gopī-locana-cātakāmbuda-maṇiḥ saundarya-mudrā-maṇiḥ
yaḥ kāntā-maṇi-rukmiṇī-ghana-kuca-dvandvaika-bhūṣā-maṇiḥ
śreyo deva-śikhā-maṇir diśatu no gopāla-cūḍā-maṇiḥ

bhakta - His devotees; apāya - who takes away; bhuja-aṅga - whose arms; gāruḍa - riding on the great
bird Garuḍa; maṇiḥ - the jewel; trai-lokya - of the three worlds; rakṣā - for protection; maṇiḥ - the jewel;
gopī - of the cowherd girls; locana - of the eyes; cātaka - for the cātaka birds; ambuda - of clouds; maṇiḥ -
the jewel; saundarya - displaying beauty; mudrā - of gestures; maṇiḥ - the jewel; yaḥ - who; kāntā - of
consorts; maṇi - who is the jewel; rukmiṇī - of Rukmiṇī; ghana - full; kuca-dvandva - of the two breasts;
eka - the one; bhūṣā - decorative; maṇiḥ - jewel; śreyaḥ - ultimate benefit; deva - of the demigods; śikhā-
maṇiḥ - the crown jewel; diśatu - may He grant; naḥ - to us; gopāla - of cowherds; cūḍā-maṇiḥ - the crest
jewel.

He is the jewel riding on the back of Garuḍa, who carries away the Lord's devotees on his wings. He is the
magic jewel protecting the three worlds, the jewellike cloud attracting the cātaka-bird eyes of the gopīs, and
the jewel among all who gesture gracefully. He is the only jeweled ornament on the ample breasts of Queen
Rukmiṇī, who is herself the jewel of beloved consorts. May that crown jewel of all gods, the best of the
cowherds, grant us the supreme benediction.

255
31
śatru-cchedaika-mantraṁ sakalam upaniṣad-vākya-sampūjya-mantraṁ
saṁsāroccheda-mantraṁ samucita-tamasaḥ saṅgha-niryāṇa-mantram
sarvaiśvaryaika-mantraṁ vyasana-bhujaga-sandaṣṭa-santrāṇa-mantraṁ
jihve śrī-kṛṣṇa-mantraṁ japa japa satataṁ janma-sāphalya-mantram

śatru - enemies; cheda - for destroying; eka - the only; mantram - mystic chant; sakalam - entire;
upaniṣat - of the Upaniṣads; vākya - by the words; sampūjya - worshiped; mantram - the mystic chant;
saṁsāra - the cycle of birth and death; uccheda - which uproots; mantram - the mystic chant; samucita -
accumulated; tamasaḥ - of darkness; saṅgha - the mass; niryāṇa - for driving away; mantram - the mystic
chant; sarva - all; aiśvarya - for opulence; eka - the only; mantram - mystic chant; vyasana - of material
distress; bhujaga - by the snake; sandaṣṭa - for those who have been bitten; santrāṇa - saving; mantram -
the mystic chant; jihve - O my tongue; śrī-kṛṣṇa - of Śrī Kṛṣṇa; mantram - the mystic chant; japa japa -
please repeatedly chant; satatam - always; janma - of one's birth; sāphalya - for the success; mantram -
the mystic chant.

O tongue, please constantly chant the mantra composed of Śrī Kṛṣṇa's names. This is the only mantra for
destroying all enemies, the mantra worshiped by every word of the Upaniṣads, the mantra that uproots
saṁsāra, the mantra that drives away all the darkness of ignorance, the mantra for attaining infinite
opulence, the mantra for curing those bitten by the poisonous snake of worldly distress, and the mantra for
making one's birth in this world successful.
32
vyāmoha-praśamauṣadhaṁ muni-mano-vṛtti-pravṛtty-auṣadhaṁ
daityendrārti-karauṣadhaṁ tri-bhuvane sañjīvanaikauṣadham
bhaktātyanta-hitauṣadhaṁ bhava-bhaya-pradhvaṁsanaikauṣadhaṁ
śreyaḥ-prāpti-karauṣadhaṁ piba manaḥ śrī-kṛṣṇa-divyauṣadham

vyāmoha - utter bewilderment; praśama - for subduing; auṣadham - the herbal medicine; muni - of sages;
manaḥ - of the minds; vṛtti - the functioning; pravṛtti - which initiates; auṣadham - the medicine; daitya - of
the demoniac descendants of Diti; indra - for the leaders; ārti - distress; kara - which causes; auṣadham -
the medicine; tri-bhuvane - within the three worlds; sañjīvana - for bringing the dead back to life; eka - the
only; auṣadham - medicine; bhakta - of the Lord's devotees; atyanta - absolute; hita - for benefit;
auṣadham - the medicine; bhava - of material existence; bhaya - fear; pradhvaṁsana - for destroying; eka
- the only; auṣadham - medicine; śreyaḥ - of supreme good; prāpti - attainment; kara - which effects;
auṣadham - the medicine; piba - just drink; manaḥ - O mind; śrī-kṛṣṇa - of Lord Śrī Kṛṣṇa; divya -
transcendental; auṣadham - the medicinal herb.

O mind, please drink the transcendental medicine of Śrī Kṛṣṇa's glories. It is the perfect medicine for curing
the disease of bewilderment, for inspiring sages to engage their minds in meditation, and for tormenting the
mighty Daitya demons. It alone is the medicine for restoring the three worlds to life and for bestowing
unlimited blessings on the Supreme Lord's devotees. Indeed, it is the only medicine that can destroy one's
fear of material existence and lead one to the attainment of the supreme good.
33
kṛṣṇa tvadīya-pada-paṅkaja-pañjarāntam
adyaiva me viśatu mānasa-rāja-haṁsaḥ
prāṇa-prayāṇa-samaye kapha-vāta-pittaiḥ
kaṇṭhāvarodhana-vidhau smaraṇaṁ kutas te

kṛṣṇa - O Lord Kṛṣṇa; tvadīya - Your; pada - feet; paṅkaja - lotus flower; pañjara - the network; antam -
the edge; adya - now, at this moment; eva - certainly; me - my; viśatu - may enter; mānasa - mind; rāja -
royal; haṁsa - swan; prāṇa-prayāṇa - of death; samaye - at the time; kapha - mucus; vāta - air; pittaiḥ -
and with bile; kaṇṭha - throat; avarodhana-vidhau - when it is choked; smaraṇam - remembrance; kutaḥ -
how is it possible; te - of You.

O Lord Kṛṣṇa, at this moment let the royal swan of my mind enter the tangled stems of the lotus of Your feet.
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How will it be possible for me to remember You at the time of death, when my throat will be choked up with
mucus, bile, and air?
34
cetaś cintaya kīrtayasva rasane namrī-bhava tvaṁ śiro
hastāv añjali-sampuṭaṁ racayataṁ vandasva dīrghaṁ vapuḥ
ātman samśraya puṇḍarīka-nayanaṁ nāgācalendra-sthitaṁ
dhanyaṁ puṇya-tamaṁ tad eva paramaṁ daivaṁ hi sat-siddhaye

cetaḥ - O mind; cintaya - please think; kīrtayasva - please glorify; rasane - O tongue; namrī - bowed
down; bhava - become; tvam - you; śiraḥ - O head; hastau - O hands; añjali-sampuṭam - palms folded in
supplication; racayatam - please make; vandasva - please offer obeisances; dīrgham - outstretched;
vapuḥ - O body; ātman - O heart; samśraya - take full shelter; puṇḍarīka - like lotuses; nayanam - of Him
whose eyes; nāga - on the serpent; acala - of mountains; indra - like the king; sthitam - seated; dhanyam -
all-auspicious; puṇya-tamam - supremely purifying; tat - He; eva - alone; paramam - the topmost; daivam -
Deity; hi - indeed; sat - of permanent perfection; siddhaye - for the achievement.

O mind, think of the lotus-eyed Lord who reclines on the mountainlike serpent Ananta. O tongue, glorify Him.
O head, bow down to Him. O hands, join your palms in supplication to Him. O body, offer outstretched
obeisances to Him. O heart, take full shelter of Him. That Supreme Lord is the topmost Deity. It is He alone
who is all-auspicious and supremely purifying, He alone who awards eternal perfection.
35
śṛṇvañ janārdana-kathā-guṇa-kīrtanāni
dehe na yasya pulakodgama-roma-rājiḥ
notpadyate nayanayor vimalāmbu-mālā
dhik tasya jīvitam aho puruṣādhamasya

śṛṇvan - hearing; janārdana - of Lord Janārdana; kathā - histories; guṇa - of His qualities; kīrtanāni - and
glorification; dehe - in the body; na - not; yasya - of whom; pulaka-udgama - bristling; roma - of hair on the
limbs; rājiḥ - in rows; na utpadyate - there does not arise; nayanayoḥ - in the eyes; vimala - pure; amba -
of water; mālā - a continuous flow; dhik - condemnation; tasya - of him; jīvitam - on the life; aho - ah;
puruṣa - of such a person; adhamasya - most degraded.

One who hears descriptions of Lord Janārdana's pastimes and glorious qualities but whose bodily hair fails
to bristle in ecstasy and whose eyes fail to flood with tears of pure love—such a person is indeed the most
degraded rascal. What a condemned life he leads!
36
andhasya me hṛta-viveka-mahā-dhanasya
cauraiḥ prabho balibhir indriya-nāmadheyaiḥ
mohāndha-kūpa-kuhare vinipātitasya
deveśa dehi kṛpaṇasya karāvalambam

andhasya - who is blind; me - of me; hṛta - stolen; viveka - discrimination; mahā - great; dhanasya -
whose wealth; cauraiḥ - by thieves; prabho - O master; balibhiḥ - powerful; indriya - as the senses;
nāmadheyaiḥ - who are named; moha - of delusion; andha-kūpa - of the pitch-dark well; kuhare - into the
cavity; vinipātitasya - thrown down; deva - of the demigods; īśa - O supreme controller; dehi - give;
kṛpaṇasya - to this unfortunate person; kara - of the hand; avalambam - the aid.

O Lord, the powerful thieves of my senses have blinded me by stealing my most precious possession, my
discrimination, and they have thrown me deep into the pitch-dark well of delusion. Please, O Lord of lords,
extend Your hand and save this wretched soul.
37
idaṁ śarīraṁ pariṇāma-peśalaṁ
pataty avaśyaṁ śata-sandhi-jarjaram
kim auṣadhaṁ pṛcchasi mūḍha durmate
nirāmayaṁ kṛṣṇa-rasāyanaṁ piba
257
 idam - this; śarīram - body; pariṇāma - as subject to transformation; peśalam - attractive; patati - falls
down; avaśyam - inevitably; śata - hundreds; sandhi - joints; jarjaram - having become decrepit; kim - why;
auṣadham - for medication; pṛcchasi - you are asking; mūḍha - deluded; durmate - O fool; nirāmayam -
prophylactic; kṛṣṇa - of Kṛṣṇa; rasa-ayanam - the elixir; piba - just drink.

This body's beauty is fleeting, and at last the body must succumb to death after its hundreds of joints have
stiffened with old age. So why, bewildered fool, are you asking for medication? Just take the Kṛṣṇa elixir, the
one cure that never fails.
38
āścaryam etad dhi manuṣya-loke
sudhāṁ parityajya viṣaṁ pibanti
nāmāni nārāyaṇa-gocarāṇi
tyaktvānya-vācaḥ kuhakāḥ paṭhanti

āścaryam - wonder; etat - this; hi - indeed; manuṣya - of human beings; loke - in the world; sudhām - life-
giving nectar; parityajya - rejecting; viṣam - poison; pibanti - people drink; nāmāni - the names; nārāyaṇa-
gocarāṇi - which refer to Lord Nārāyaṇa; tyaktvā - avoiding; anya - other; vācaḥ - words; kuhakāḥ -
rogues; paṭhanti - they recite.

The greatest wonder in human society is this: People are so incorrigible that they reject the life-giving nectar
of Lord Nārāyaṇa's names and instead drink poison by speaking everything else.
39
tyajantu bāndhavāḥ sarve
nindantu guravo janāḥ
tathāpi paramānando
govindo mama jīvanam

tyajantu - may they reject me; bāndhavāḥ - relatives; sarve - all; nindantu - may they condemn; guravaḥ
- superior; janāḥ - persons; tathā api - nonetheless; parama - supreme; ānandaḥ - the embodiment of bliss;
govindaḥ - Lord Govinda; mama - my; jīvanam - very life.

Let my relatives all abandon me and my superiors condemn me. Still, the supremely blissful Govinda
remains my life and soul.
40
satyaṁ bravīmi manujāḥ svayam ūrdhva-bāhur
yo yo mukunda narasiṁha janārdaneti
jīvo japaty anu-dinaṁ maraṇe raṇe vā
pāṣāṇa-kāṣṭha-sadṛśāya dadāty abhīṣṭam

satyam - the truth; bravīmi - I am speaking; manujāḥ - O humans; svayam - myself; ūrdhva - with raised;
bāhuḥ - arms; yaḥ yaḥ - whoever; mukunda narasiṁha janārdana - O Mukunda, Narasiṁha, Janārdana;
iti - thus saying; jīvaḥ - a living being; japati - chants; anu-dinam - every day; maraṇe - at the time of death;
raṇe - during battle; vā - or; pāṣāṇa - stone; kāṣṭha - or wood; sadṛśāya - to a state of similarity with;
dadāti - he renders; abhīṣṭam - his cherished desires.

O mankind, with arms raised high I declare the truth! Any mortal who chants the names Mukunda, Nṛsiṁha,
and Janārdana day after day, even in battle or when facing death, will come to regard his most cherished
ambitions as no more valuable than a stone or a block of wood.
41
nārāyaṇāya nama ity amum eva mantraṁ
saṁsāra-ghora-viṣa-nirharaṇāya nityam
śṛṇvantu bhavya-matayo yatayo 'nurāgād
uccaistarām upadiśāmy aham ūrdhva-bāhuḥ

258
 nārāyaṇāya namaḥ iti - 'obeisances to Nārāyaṇa'; amum - this; eva - indeed; mantram - invocation;
saṁsāra - of the cycle of material existence; ghora - terrible; viṣa - from the poison; nirharaṇāya - for
deliverance; nityam - always; śṛṇvantu - they should hear; bhavya - good; matayaḥ - of intelligence;
yatayaḥ - members of the renounced order; anurāgāt - out of love; uccaiḥ-tarām - very loudly; upadiśāmi -
am advising; aham - I; ūrdhva-bāhuḥ - with arms raised.

Raising my arms, I utter this compassionate advice as loudly as I can: If those in the renounced order want
to be delivered from the terrible, poisonous condition of material life, they should have the good sense to
constantly hear the mantra oṁ namo nārāyaṇāya.
42
cittaṁ naiva nivartate kṣaṇam api śrī-kṛṣṇa-pādāmbujān
nindantu priya-bāndhavā guru-janā gṛhṇantu muñcantu vā
durvādaṁ parighoṣayantu manujā vamśe kalaṅko 'stu vā
tādṛk-prema-dharānurāga-madhunā mattāya mānaṁ tu me

cittam - the mind; na eva - never; nivartate - turns away; kṣaṇam api - even for a moment; śrī-kṛṣṇa-
pāda-ambujāt - from the lotus feet of Śrī Kṛṣṇa; nindantu - let them criticize; priya - dear ones; bāndhavāḥ
- and other relatives; guru-janāḥ - superior; gṛhṇantu - let them accept; muñcantu - reject; vā - or;
durvādam - calumniation; parighoṣayantu - let them proclaim; manujāḥ - people; vamśe - on the family;
kalaṅkaḥ - a dirty spot; astu - let there be; vā - or; tādṛk - such as this; prema - of love of Godhead; dharā -
the abundance; anurāga - of sentiments of attractions; madhunā - with the sweet honey; mattāya - who is
maddened; mānam - respect; tu - however; me - for me.

My mind cannot turn from Śrī Kṛṣṇa's lotus feet, even for a moment. So let my dear ones and other relatives
criticize me, my superiors accept or reject me as they like, the common people spread evil gossip about me,
and my family's reputation be sullied. For a madman like me, it is honor enough to feel this flood of love of
Godhead, which brings such sweet emotions of attraction for my Lord.
43
kṛṣṇo rakṣatu no jagat-traya-guruḥ kṛṣṇaṁ namadhvaṁ sadā
kṛṣṇenākhila-śatravo vinihatāḥ kṛṣṇāya tasmai namaḥ
kṛṣṇād eva samutthitaṁ jagad idaṁ kṛṣṇasya dāso 'smy ahaṁ
kṛṣṇe tiṣṭhati viśvam etad akhilaṁ he kṛṣṇa rakṣasva mām

kṛṣṇaḥ - Kṛṣṇa; rakṣatu - may He protect; naḥ - us; jagat - of the worlds; traya - three; guruḥ - the spiritual
master; kṛṣṇam - to Kṛṣṇa; namadhvam - all of you bow down; sadā - constantly; kṛṣṇena - by Kṛṣṇa;
akhila - all; śatravaḥ - enemies; vinihatāḥ - killed; kṛṣṇāya - to Kṛṣṇa; tasmai - Him; namaḥ - obeisances;
kṛṣṇāt - from Kṛṣṇa; eva - alone; samutthitam - risen; jagat - world; idam - this; kṛṣṇasya - of Kṛṣṇa;
dāsaḥ - the servant; asmi - am; aham - I; kṛṣṇe - in Kṛṣṇa; tiṣṭhati - stands; viśvam - universe; etat - this;
akhilam - entire; he kṛṣṇa - O Kṛṣṇa; rakṣasva mām - protect me.

May Kṛṣṇa, the spiritual master of the three worlds, protect us. Continually bow down to Kṛṣṇa. Kṛṣṇa has
killed all our enemies. Obeisances to Kṛṣṇa. From Kṛṣṇa alone this world has come into being. I am the
servant of Kṛṣṇa. This entire universe rests within Kṛṣṇa. O Kṛṣṇa, please protect me!
44
he gopālaka he kṛpā-jala-nidhe he sindhu-kanyā-pate
he kaṁsāntaka he gajendra-karuṇā-pārīṇa he mādhava
he rāmānuja he jagat-traya-guro he puṇḍarīkākṣa māṁ
he gopījana-nātha pālaya paraṁ jānāmi na tvāṁ vinā

he gopālaka - O cowherd boy; he - O; kṛpā - of mercy; jala-nidhe - ocean; he - O; sindhu - of the ocean;
kanyā - of the daughter (goddess Lakṣmī, who took birth from the Milk Ocean); pate - husband; he kaṁsa-
antaka - O killer of Kaṁsa; he - O; gaja-indra - to the king of the elephants; karuṇā - with mercy; pārīṇa -
full; he mādhava - O Lord Mādhava; he rāma-anuja - O younger brother of Lord Balarāma; he - O; jagat-
traya - of the three worlds; guro - spiritual master; he - O; puṇḍarīka-akṣa - lotus-eyed one; mām - me; he
- O; gopī-jana - of the cowherd women of Vraja; nātha - master; pālaya - please protect; param - supreme;
259
 jānāmi na - I do not know; tvām vinā - other than You.

O young cowherd boy! O ocean of mercy! O husband of Lakṣmī, the ocean's daughter! O killer of Kaṁsa! O
merciful benefactor of Gajendra! O Mādhava! O younger brother of Rāma! O spiritual master of the three
worlds! O lotus-eyed Lord of the gopīs! I know no one greater than You. Please protect me.
45
dārā vār-ākara-vara-sutā te tanūjo viriñciḥ
stotā vedas tava sura-gaṇā bhṛtya-vargaḥ prasādaḥ
muktir māyā jagad avikalaṁ tāvakī devakī te
mātā mitraṁ bala-ripu-sutas tat tvad anyaṁ na jāne

dārā - wife; vāḥ-ākara - of the ocean; vara - excellent; sutā - the daughter (Lakṣmī); te - Your; tanūjaḥ -
son; viriñciḥ - Lord Brahmā; stotā - praiser; vedaḥ - the Vedas; tava - Your; sura-gaṇāḥ - the demigods;
bhṛtya - of servants; vargaḥ - company; prasādaḥ - grace; muktiḥ - liberation; māyā - magic power; jagat -
the universe; avikalam - entire; tāvakī - Your; devakī - Devakī; te - Your; mātā - mother; mitram - friend;
bala-ripu - (Indra) the enemy of the demon Bala; sutaḥ - the son (Arjuna); tat - thus; tvat - than You;
anyam - any other; na jāne - I do not know.

Your wife is the beautiful daughter of the ocean, and Your son is Lord Brahmā. The Vedas are Your
panegyrist, the demigods comprise Your company of servants, and liberation is Your benediction, while this
entire universe is a display of Your magic power. Śrīmatī Devakī is Your mother, and Arjuna, the son Indra,
is Your friend. For these reasons I have no interest in anyone but You.
46
praṇāmam īśasya śiraḥ-phalaṁ vidus
tad-arcanaṁ prāṇa-phalaṁ divaukasaḥ
manaḥ-phalaṁ tad-guṇa-tattva-cintanaṁ
vacaḥ-phalaṁ tad-guṇa-kīrtanaṁ budhāḥ

praṇāmam - offering obeisances; īśasya - to the Supreme Lord; śiraḥ - of the head; phalam - the
perfection; viduḥ - they know; tat - His; arcanam - worship; prāṇa - of one's breath; phalam - the
perfection; diva-okasaḥ - the residents of heaven; manaḥ - of the mind; phalam - the perfection; tat - His;
guṇa - of the qualities; tattva - on the details; cintanam - meditation; vacaḥ - of speech; phalam - the
perfection; tat - His; guṇa - about the qualities; kīrtanam - chanting; budhāḥ - intelligent.

The wise inhabitants of the heavenly regions know that the perfection of the head is to offer prostrate
obeisances to the Supreme Lord, the perfection of the life-breath is to worship the Lord, the perfection of the
mind is to ponder the details of His transcendental qualities, and the perfection of speech is to chant the
glories of His qualities.

47
śrīman-nāma procya nārāyaṇākhyaṁ
ke na prāpur vāñchitaṁ pāpino 'pi
hā naḥ pūrvaṁ vāk pravṛttā na tasmiṁs
tena prāptaṁ garbha-vāsādi-duḥkham

śrīmat - blessed; nāma - the name; procya - having said out loud; nārāyaṇa-ākhyam - called 'Nārāyaṇa';
ke - who; na prāpuḥ - did not obtain; vāñchitam - what they desired; pāpinaḥ - sinful persons; api - even;
hā - alas; naḥ - our; pūrvam - previously; vāk - speech; pravṛttā - engaged; na - not; tasmin - in that; tena
- therefore; prāptam - achieved; garbha - in a womb; vāsa - residence; ādi - beginning with; duḥkham -
misery.

What person, even if most sinful, has ever said aloud the blessed name Nārāyaṇa and failed to fulfill his
desires? But we, alas, never used our power of speech in that way, and so we had to suffer such miseries as
living in a womb.

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48
dhyāyanti ye viṣṇum anantam avyayaṁ
hṛt-padma-madhye satataṁ vyavasthitam
samāhitānāṁ satatābhaya-pradaṁ
te yānti siddhiṁ paramāṁ tu vaiṣṇavīm

dhyāyanti - meditate; ye - who; viṣṇum - on Lord Viṣṇu; anantam - the unlimited; avyayam - the infallible;
hṛt - of the heart; padma - the lotus; madhye - within; satatam - always; vyavasthitam - situated;
samāhitānām - for those who are fixed in awareness of Him; satata - perpetual; abhaya - fearlessness;
pradam - granting; te - they; yānti - attain; siddhim - perfection; paramām - supreme; tu - indeed;
vaiṣṇavīm - of the Vaiṣṇavas, and in relation to Viṣṇu.

The unlimited and infallible Viṣṇu, who is always present within the lotus of the heart, grants fearlessness to
those who fix their intelligence upon Him. The devotees who meditate on Him will reach the supreme
perfection of the Vaiṣṇavas.
49
tat tvaṁ prasīda bhagavan kuru mayy anāthe
viṣṇo kṛpāṁ parama-kāruṇikaḥ khalu tvam
saṁsāra-sāgara-nimagnam ananta dīnam
uddhartum arhasi hare puruṣottamo 'si

tat - therefore; tvam - You; prasīda - please show Your favor; bhagavan - O Supreme Lord; kuru - please
give; mayi - to me; anāthe - who am without a master; viṣṇo - O Viṣṇu; kṛpām - mercy; parama - the most;
kāruṇikaḥ - compassionate; khalu - after all; tvam - You; saṁsāra - of material existence; sāgara - in the
ocean; nimagnam - submerged; ananta - O limitless one; dīnam - wretched; uddhartum - to lift up; arhasi
- You should please; hare - O Hari; puruṣa-uttamaḥ - the Supreme Personality of Godhead; asi - You are.

O Supreme Lord, O Viṣṇu, You are the most compassionate. So now please show me Your favor and
bestow Your mercy upon this helpless soul. O unlimited Lord, kindly uplift this wretch who is drowning in the
ocean of material existence. O Lord Hari, You are the Supreme Personality of Godhead.
50
kṣīra-sāgara-taraṅga-śīkarā-
sāra-tārakita-cāru-mūrtaye
bhogi-bhoga-śayanīya-śāyine
mādhavāya madhu-vidviṣe namaḥ

kṣīra - of milk; sāgara - in the ocean; taraṅga - from the waves; śīkara - of the spray; āsāra - by the
shower; tārakita - bespeckled; cāru - charming; mūrtaye - whose form; bhogi - the serpent's (Lord Ananta
Śeṣa's); bhoga - of the body; śayanīya - on the couch; śāyine - who lies; mādhavāya - to Lord Mādhava;
madhu-vidviṣe - the antagonist of the demon Madhu; namaḥ - obeisances.

Obeisances to Lord Mādhava, enemy of the Madhu demon. His beautiful form, lying on the couch of the
serpent Ananta, is speckled by the shower of spray from the milk ocean's waves.
51
alam alam alam ekā prāṇināṁ pātakānāṁ
nirasana-viṣaye yā kṛṣṇa kṛṣṇeti vāṇī
yadi bhavati mukunde bhaktir ānanda-sāndrā
karatala-kalitā sā mokṣa-sāmrājya-lakṣmīḥ

alam alam alam - enough, enough, enough; ekā - by itself; prāṇinām - of living beings; pātakānām - of the
sins; nirasana - driving away; viṣaye - in the matter of; yā - which; kṛṣṇa kṛṣṇa - 'Kṛṣṇa, Kṛṣṇa'; iti - thus;
vāṇī - words; yadi - if; bhavati - there is; mukunde - for Lord Mukunda; bhaktiḥ - devotion; ānanda - with
ecstasy; sāndrā - dense; kara-tala - in the palms of one's hands; kalitāḥ - available; sā - she (devotion);
mokṣa - liberation; sāmrājya - influence; lakṣmīḥ - and opulence.

261
By themselves the words "Kṛṣṇa, Kṛṣṇa" are sufficient to drive away the sins of all living beings. Anyone who
possesses devotion for Lord Mukunda that is densely imbued with ecstasy holds in the palms of his hands
the gifts of liberation, worldly influence, and wealth.
52
yasya priyau śruti-dharau kavi-loka-vīrau
mitrau dvi-janma-vara-padma-śarāv abhūtām
tenāmbujākṣa-caraṇāmbuja-ṣaṭ-padena
rājñā kṛtā kṛtir iyaṁ kulaśekhareṇa

yasya - whose; priyau - beloved; śruti-dharau - expert in knowledge of the Vedas; kavi - of poets; loka - in
the society; vīrau - eminent leaders; mitrau - two friends; dvi-janma - of the brāhmaṇas; vara - superior;
padma - of the lotus; śarau - stems; abhūtām - have become; tena - by him; ambuja-akṣa - of the lotus-
eyed Lord; caraṇa-ambuja - at the lotus feet; ṣaṭ-padena - by the bee; rājñā - by the king; kṛtā - made;
kṛtiḥ - composition; iyam - this; kulaśekhareṇa - by Kulaśekhara.

This work was composed by King Kulaśekhara, a bee at the lotus feet of the lotus-eyed Lord. The king's two
beloved friends are the twin stems of the exquisite lotus of the brāhmaṇa community, expert Vedic scholars
renowned as leaders of the community of poets.
53
mukunda-mālāṁ paṭhatāṁ narāṇāṁ
aśeṣa-saukhyaṁ labhate na kaḥ svit
samasta-pāpa-kṣayam etya dehī
prayāti viṣṇoḥ paramaṁ padaṁ tat

mukunda-mālām - this flower garland for Lord Mukunda; paṭhatām - who recite; narāṇām - among
persons; aśeṣa - complete; saukhyam - happiness; labhate na - does not achieve; kaḥ svit - who at all;
samasta - of all; pāpa - sins; kṣayam - the eradication; etya - obtaining; dehī - an embodied being; prayāti
- proceeds; viṣṇoḥ - of Lord Viṣṇu; paramam - supreme; padam - to the abode; tat - that.

Who among those who recite this Mukunda-mālā will not achieve complete happiness? An embodied being
who chants these prayers will have all his sinful reactions eradicated and proceed straight to the supreme
abode of Lord Viṣṇu.

Govinda-Damodara Stotram
1 Before the assembled Kurus and Pandavas,
agre kurūṇām atha pāṇḍavānāḿ when Duhsasana caught her hair and clothing,
duḥśāsanenāhṛta-vastra-keśā Krsna (Draupadi), having no other Lord, cried
kṛṣṇā tadākrośad ananya-nāthā out, " Govinda, Damodara, Madhava!"
govinda dāmodara mādhaveti
2 O Lord Krsna, Visnu, enemy of the Madhu and
śrī kṛṣṇa viṣṇo madhu-kaiṭabhāre Kaitabha demons; O Supreme Personality of
bhaktānukampin bhagavan murāre Godhead, enemy of Mura, merciful upon the
trāyasva māḿ keśava lokanātha devotees; O Kesava, Lord of the worlds,
govinda dāmodara mādhaveti Govinda, Damodara, Madhava, please deliver
me.
3 Though desiring to sell milk, dahi, butter, etc.,
vikretukāmā kila gopa-kanyā the mind of a young gopi was so absorbed in the
murāri-pādārpita-citta-vṛttiḥ lotus feet of Krsna that instead of calling out
dadhyādikaḿ mohavaśād avocad "Milk for sale," she bewilderedly said, "Govinda!",
govinda dāmodara mādhaveti Damodara!", and "Madhava!"

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 4 Their grinding-mortars full of grains, the gopis
ulūkhale sambhṛta-tanḍulāḿś ca minds are overcome as they thresh with their
sańghaṭṭayantyo musalaiḥ pramugdhāḥ pestles, singing "Govinda, Damodara,
gāyanti gopyo janitānurāgā Madhava!"
govinda dāmodara mādhaveti
5 A lotus-eyed girl instructed the red-beaked pet
kācit karāmbhoj a-puṭe niṣaṇṇaḿ parrot that was seated in the cup of her lotus
krīḍā-śukaḿ kiḿśuka-rakta-tuṇḍam hand; she said, "Govinda, Damodara, Madhava .
adhyāpayām āsa saroruhākṣī . ."
govinda dāmodara mādhaveti
6 In each and every house, a bevy of gopa-women
gṛhe gṛhe gopa-vadhū-samūhaḥ is engaged in making the caged parrots
prati-kṣaṇaḿ piñjara-sārikānām constantly utter with broken words, "Govinda,"
skhalad-giraḿ vācayituḿ pravṛtto "Damodara," and Madhava."
govinda dāmodara mādhaveti
7 With the little boy lying in the swing, all of the
paryyańkikābhājam alam kumāraḿ gopis used to expertly sing compositions set to
prasvāpayantyo 'khila-gopa-kanyāḥ musical notes and rhythm; they went, "Govinda,
jaguḥ prabandhaḿ svara-tāla-bandhaḿ Damodara, Madhava," while putting Him to rest.
govinda dāmodara mādhaveti
8 The younger brother of Balarama, playing
rāmānujaḿ vīkṣaṇa-keli-lolaḿgopi mischieviously, was dodging about her with
gеhītvā nava-nīta-golam restless eyes. Taking a ball of fresh butter to lure
ābālakaḿ bālakam ājuhāva Him over, that gopi called Him: "O Govinda,
govinda dāmodara mādhaveti Damodara, Madhava . . ."

9 O my tongue, since my mouth has become like a

vicitra-varṇābharaṇābhirāme-
-bhidhehi vaktrāmbuja-rājaḥaḿse
sadā madīye rasane 'gra-rańge
govinda dāmodara mādhaveti
10
ańkādhirūḍhaḿ śiśu-gopa-gūḍhaḿ
stanaḿ dhayantaḿ kamalaika-kāntam
sambodhayām āsa mudā yaśodā
govinda dāmodara mādhaveti
lotus by dint of the presence there of these
eloquent, ornamental, delightful syllables, you
are like the swan that plays there. As your
foremost pleasure, always articulate the names,
"Govinda," "Damodara," and "Madhava."
The one and only Lord of Laksmi, in the form of
a little cowherd baby, sat on Mother Yasoda lap
drinking her breast-milk. Merged in bliss, she
addressed Him as "Govinda," "Damodara," and
"Madhava."

11 In Vraja-dhama, Krsna was playing with His

krīḍantam antar-vrajam ātmanaḿ svaḿ playmates, the boys of His age who protected
samaḿ vayasyaiḥ paśu-pāla-bālaiḥ the animals. With great love, Mother Yasoda
premṇā yaśodā prajuhāva kṛṣṇaḿ called out to her own son, "O Govinda,
govinda dāmodara mādhaveti Damodara, Madhava!"

12 Being firmly tied to the grinding mortar with a

yaśodayā gāḍham ulūkhalena cow's rope by Mother Yasoda, the plunderer of
go-kaṇṭha-pāśena nibadhyamanam butter softly whimpered. "Govinda, Damodara,
ruroda mandaḿ navanīta-bhojī Madhava."
govinda dāmodara mādhaveti

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 13
nijāńgaṇe kańkaṇa-keli-lolaḿ
gopī gеhītvā navanīta-golam
āmardayat pāṇi-talena netre
govinda dāmodara mādhaveti
14
gṛhe gṛhe gopa-vadhū-kadambāḥ
sarve militvā samavāya-yoge
puṇyāni nāmāni paṭhanti nityaḿ
govinda dāmodara mādhaveti
15
mandāra-māle vadanābhirāmaḿ
bimbādhare pūrita-veṇu-nādam
go-gopa-gopī-jana-madhya-saḿsthaḿ
govinda dāmodara mādhaveti
16
utthāya gopyo 'para-rātra-bhoge
smṛtvā yaśodā-suta-bāla-kelim
gāyanti proccair dadhi-manthayantyo
govinda dāmodara mādhaveti
17
jagdho 'tha datto navanīta-piṇḍo
gṛhe yaśodā vicikitsayantī
uvāca satyaḿ vada he murāre
govinda dāmodara mādhaveti
18
abhyarcya gehaḿ yuvatiḥ pravṛddha-
-prema-pravāhā dadhi nirmamantha
gāyanti gopyo 'tha sakhī-sametā
govinda dāmodara mādhaveti
19
kvacit prabhāte dadhi-pūrṇa-pātre
nikṣipya manthaḿ yuvatī mukundam
ālokya gānaḿ vividhaḿ karoti
govinda dāmodara mādhaveti
20
krīḍāparaḿ bhojana-majjanārthaḿ
hitaiṣiṇī strī tanujaḿ yaśodā
ājūhavat prema-pari-plutākṣī
govinda dāmodara mādhaveti
21
sukhaḿ śayānaḿ nilaye ca viṣṇuḿ
devarṣi-mukhyā munayaḥ prapannāḥ
tenācyute tanmayatāḿ vrajanti
govinda dāmodara mādhaveti
In His own courtyard, Krsna was carelessly
playing with a bracelet. A gopi took a ball of
butter to Him, and shutting His eyes with her
palm, she distracted Him, "O Govinda,
Damodara, Madhava . . .(Guess what I have for
you!)"
In house after house, groups of gopis gather on
various occasions, and together they always
chant the transcendental names of Krsna--
"Govinda, Damodara, and Madhava."
His face is pleasing, and the flute pursed at His
lips is filled with divine sound. Amidst the cows,
gopas, and gopis, He stands at the base of a
coral tree. Govinda, Damodara, Madhava!
Rising early during the brahma-muhurta, and
remembering the childish activities of the son of
Yasodadevi, the gopis loudly sing while churning
butter--"Govinda, Damodara, Madhava!"
Having churned and then set aside a fresh lump
of butter in the house, Mother Yasoda was now
suspicious--it had been eaten. She said, "Murari!
Govinda, Damodara, Madhava, now tell me the
truth!"
Having finished the worship at home, a young
gopi, like a strong current of love for Krsna,
churns butter, and then joins all the gopis and
their friends and they sing, "Govinda, Damodara,
Madhava!"
One time, early in the morning, just as a girl had
put aside her churn in a pot full of butter--she
saw Mukunda. She then began to sing songs in
various ways, about Govinda, Damodara, and
Madhava.
Without having bathed or eaten, Krsna was
absorbed in play. Overwhelmed with affection,
mother Yasoda, who thought only of her son's
welfare, called out, "Govinda, Damodara,
Madhava! (Come, take your bath and eat
something.)"
Devarsi Narada and other munis are always
surrendered to Lord Visnu, who happily rests
upon His couch. They always chant the names
of "Govinda," "Damodara," and "Madhava," and
thus they attain spiritual forms similar to His.
264
 22
vihāya nidrām aruṇodaye ca
vidhāya kṛtyāni ca vipramukhyāḥ
vedāvasāne prapaṭhanti nityaḿ
govinda dāmodara mādhaveti
23
vṛndāvane gopa-gaṇāś ca gopyo
vilokya govinda-viyoga-khinnam
rādhāḿ jaguḥ sāśru-vilocanābhyāḿ
govinda dāmodara mādhaveti
24
prabhāta-sañcāra-gatā nu gāvas
tad-rakṣaṇārthaḿ tanayaḿ yaśodā
prābodhayat pāṇi-talena mandaḿ
govinda dāmodara mādhaveti
25
pravāla-śobhā iva dīrgha-keśā
vātāmbu-parṇāśana-pūta-dehāḥ
mūle tarūṇāḿ munayaḥ paṭhanti
govinda dāmodara mādhaveti
26
evaḿ bruvāṇā virahāturā bhṛśāḿ
vraja-striyaḥ kṛṣṇa-viṣikta-mānasāḥ
visṛjya lajjāḿ ruruduḥ sma su-svaraḿ
govinda dāmodara mādhaveti
27
gopī kadācin maṇi-piñjara-sthaḿ
śukaḿ vaco vācayituḿ pravṛttā
ānanda-kanda vraja-candra kṛṣṇa
govinda dāmodara mādhaveti
28
go-vatsa-bālaiḥ śiśu-kāka-pakṣaḿ
badhnantam ambhoja-dalāyatākṣam
uvāca mātā cibukaḿ gеhītvā
govinda dāmodara mādhaveti
29
prabhāta-kāle vara-vallavaughā
go-rakṣaṇārthaḿ dhṛta-vetra-daṇḍāḥ
ākārayām āsur anantam ādyam
govinda dāmodara mādhaveti
30
jalāśaye kāliya-mardanāya
yadā kadambād apatan murāre
gopāńganāś cakruśur etya gopā
govinda dāmodara mādhaveti
Rising at dawn, having performed their rituals
and chanted Vedic hymns, the best of the
learned brahmanas always loudly chant,
"Govinda, Damodara, Madhava!"
In Vrndavana, seeing Sri Radhika overwhelmed
with separation from Govinda, groups of gopas
and gopis sang, with tears in their lotus eyes,
"Govinda! Damodara! O Madhava!"
The cows having already gone out to graze early
in the morning, mother Yasoda gently roused her
sleeping son with the palm of her hand, softly
saying, "Govinda, Damodara, Madhava."
With long, matted hair the color of coral, and
bodies purified by eating only leaves, water, and
air, the sages sit beneath the trees and chant,
"Govinda," "Damodara," and "Madhava."
After speaking these words, the ladies of Vraja,
who were so attached to Krsna, felt extremely
agitated by their imminent separation from Him.
They forgot all worldly shame and loudly cried
out, 'O Govinda! O Damodara! O Madhava!'"
Sometimes a gopi is engaged in teaching a
parrot within a jeweled cage to recite names like:
"Ananda-kanda" (source of bliss), "Vraja-
candra", "Krsna," "Govinda," "Damodara," and
"Madhava."
The lotus-eyed Lord was tying the sikha of a
cowherd boy to the tail of a calf when His mother
caught Him, lifted up His chin, and said,
"Govinda! Damodara! Madhava!"
In the early morning a group of His favorite
cowherd boys arrived, stick-canes in hand, to
take care of the cows. They addressed the
unlimited, primeval Personality of Godhead,
"Govinda, Damodara, Madhava!"
When Lord Murari jumped from the Kadamba
branch into the water to chastise the Kaliya
serpent, all the gopis and cowherd boys went
there and cried out, "Oh! Govinda! Damodara!
Madhava!"
265
 31
akrūram āsādya yadā mukundaś
cāpotsavārthaḿ mathurāḿ praviṣṭaḥ
tadā sa paurair jayatīty abhāсi
govinda dāmodara mādhaveti
32
kaḿsasya dūtena yadaiva nītau
vṛndāvanāntād vasudeva-sūnau
ruroda gopī bhavanasya madhye
govinda dāmodara mādhaveti
33
sarovare kāliya-nāga-baddhaḿ
śiśuḿ yaśodā-tanayaḿ niśamya
cakrur luṭantyaḥ pathi gopa-bālā
govinda dāmodara mādhaveti
34
akrūra-yāne yadu-vaḿśa-nāthaḿ
saḿgacchamānaḿ mathurāḿ nirīkṣya
ūcur viyogāt kila gopa-bālā
govinda dāmodara mādhaveti
35
cakranda gopī nalinī-vanānte
kṛṣṇena hīnā kusume śayānā
praphulla-nīlotpala-locanābhyāḿ
govinda dāmodara mādhaveti
36
mātā-pitṛbhyāḿ parivāryamāṇā
gehaḿ praviṣṭā vilalāpa gopī
āgatya māḿ pālaya viśvanātha
govinda dāmodara mādhaveti
37
vṛndāvana-sthaḿ harim āśu buddhvā
gopī gatā kāpi vanaḿ niśāyām
tatrāpy adṛṣṭvāti-bhayād avocad
govinda dāmodara mādhaveti
38
sukhaḿ śayānā nilaye nije 'pi
nāmāni viṣṇoḥ pravadanti martyāḥ
te niścitaḿ tanmayatāḿ vrajanti
govinda dāmodara mādhaveti
39
sā nīrajākṣīm avalokya rādhāḿ
ruroda govinda-viyoga-khinnām
sakhī praphullotpala-locanābhyāḿ
govinda dāmodara mādhaveti
After Lord Mukunda had met with Akrura and
entered Mathura to attend the ceremony of
breaking the bow of Kamsa, all the citizens then
shouted, "Jaya Govinda! Jaya Damodara! Jaya
Madhava!"
When both sons of Vasudeva had actually been
taken out of Vrndavana by the messenger of
Kamsa, Yasoda sobbed within the house, crying,
"Govinda, Damodara, Madhava!"
Hearing how the son of Yasoda, who was but a
child, was wrapped within the coils of the Kaliya
serpent at the pond, the cowherd boys cried
"Govinda! Damodara! Madhava!" and scurried
down the path.
Seeing the Lord of the Yadus proceeding
towards Mathura upon Akrura's chariot, the
cowherd boys, upon realization of their
impending separation, said, "O Govinda!
Damodara, Madhava! (Where are you going?
Are You actually leaving us now?)
At the edge of a lotus forest, a gopi lay down
upon the bed of flowers, bereft of Krsna. Tears
flowed from her lotus eyes as she wept,
"Govinda, Damodara, Madhava."
Being severely restricted by her mother and
father, a lamenting gopi entered her house,
thinking, "Now that I have arrived home, save
me, O Lord of the universe! O Govinda,
Damodara, Madhava!"
Thinking that Krsna was in the forest, a gopi fled
into the forest in the middle of night. But seeing
that Krsna wasn't actually there, she became
very fearful, and cried, "Govinda, Damodara,
Madhava!"
Even the ordinary mortals comfortably seated at
home who chant the names of Visnu, "Govinda,
Damodara," and "Madhava," certainly attain (at
least) the liberation of having a form similar to
that of the Lord.
Seeing Srimati Radharani crying from the pangs
of separation from Govinda, the blooming lotus
eyes of Radha's girlfriend also filled with tears,
and she too cried, "Govinda, Damodara,
Madhava."
266
 40
jihve rasajñe madhura-priyā tvaḿ
satyaḿ hitaḿ tvāḿ paramaḿ vadāmi
āvarṇayethā madhurākṣarāṇi
govinda dāmodara mādhaveti
41
ātyantika-vyādhiharam janānāḿ
cikitsakaḿ veda-vido vadanti
saḿsāra-tāpa-traya-nāśa-bījaḿ
govinda dāmodara mādhaveti
42
tātājñayā gacchati rāmacandre
sa-lakṣmaṇe 'raṇyacaye sa-sīte
cakranda rāmasya nijā janitrī
govinda dāmodara mādhaveti
43
ekākinī daṇḍaka-kānanāntāt
sā nīyamānā daśakandhareṇa
sītā tadākrośad ananya-nāthā
govinda dāmodara mādhaveti
44
rāmādviyuktā janakātmajā sā
vicintayantī hṛdi rāma-rūpam
ruroda sītā raghunātha pāhi
govinda dāmodara mādhaveti
45
prasīda viṣṇo raghu-vaḿśa-nātha
surāsurāṇāḿ sukha-duḥkha-heto
ruroda sītā tu samudra-madhye
govinda dāmodara mādhaveti
46
antar-jale grāha-gṛhīta-pādo
visṛṣṭā-vikliṣṭa-samasta-bandhuḥ
tadā gajendro nitarāḿ jagāda
govinda dāmodara mādhaveti
47
haḿsadhvajaḥ śańkhayuto dadarśa
putraḿ kaṭāhe prapatantam enam
puṇyāni nāmāni harer japantaḿ
govinda dāmodara mādhaveti
48
durvāsaso vākyam upetya kṛṣṇā
sā cābravīt kānana-vāsinīśam
antaḥpraviṣṭaḿ manasājuhāva
govinda dāmodara mādhaveti
49
dhyeyaḥ sadā yogibhir aprameyaḥ
cintā-haraś cintita-pārijātaḥ
kastūrikā-kalpita-nīla-varṇo
govinda dāmodara mādhaveti
O my tongue, you are fond of sweet things and
are of discriminating taste; I tell you the highest
truth, which is also the most beneficial. Please
just recite these sweet syllables: "Govinda,"
"Damodara," and "Madhava."
The knowers of the Vedas say that this is the
cure-all of the worst diseases of mankind, and
that this is the seed of the destruction of the
threefold miseries of material existence--
"Govinda, Damodara, Madhava!"
Upon Ramacandra's going into the forest due to
his father's order, along with Laksmana and Sita,
His mother cried, "O Govinda, Damodara,
Madhava!"
Left there alone, Sita was carried out of the
forest by the ten-headed Ravana. At that time,
accepting no other Lord, Sita cried, "O Govinda!
Damodara! Madhava!"
Separated from Rama, the daughter of King
Janaka was completely anxious, and with the
form of Rama within her heart, she cried, "O
Raghunatha! Protect me! O Govinda, Damodara,
Madhava!"
"O Lord Visnu, be gracious! Lord of the Raghu
clan, cause of the happiness and distress of
gods and demons alike, O Govinda, Damoadara,
Madhava!" Thus Sita cried as She was being
carried over the middle of the ocean.
Caught by his foot and pulled into the water,
Gajendra, his friends all harassed and frightened
away, then called out incessantly, "Govinda,
Damodara, Madhava!"
Along with his priest Sankhayuta, King
Hamsadhvaja saw his son Sudhanva falling into
a vat, but the boy was chanting the
transcendental names of Hari, Govinda,
Damodara, and Madhava.
Accepting Durvasa Muni's request (that she feed
his many disciples though she hadn't the means)
Draupadi mentally called out to the Lord from
within her heart, the Lord of forest dwellers. She
said, "Govinda, Damodara, Madhava!"
He is always meditated upon by the yogis as
being inscrutable. He is the remover of all
anxieties, and is the desire-tree of all that is
desired. His bluish complexion is as attractive as
Kasturika. Govinda! Damodara! Madhava!
267
 50
saḿsāre-kūpe patito 'tyagādhe
mohāndha-pūrṇe viṣayābhitapte
karāvalambaḿ mama dehi viṣṇo
govinda dāmodara mādhaveti
51
tvām eva yāce mama dehi jihve
samāgate daṇḍa-dhare kṛtānte
vaktavyam evaḿ madhuraḿ su-bhaktyā
govinda dāmodara mādhaveti
52
bhajasva mantraḿ bhava-bandha-muktyai
jihve rasajñe su-labhaḿ manojñam
dvaipāyanādyair munibhiḥ prajaptam
govinda dāmodara mādhaveti
53
gopāla vaḿśīdhara rūpa-sindho
lokeśa nārāyaṇa dīna-bandho
ucca-svarais tvaḿ vada sarvadaiva
govinda dāmodara mādhaveti
54
jihve sadaiva bhaja sundarāṇi
nāmāni kṛṣṇasya manoharāṇi
samasta-bhaktārti-vināśanāni
govinda dāmodara mādhaveti
55
govinda govinda hare murāre
govinda govinda mukunda kṛṣṇa
govinda govinda rathāńga-pāṇe
govinda dāmodara mādhaveti
56
sukhāvasāne tv idam eva sāraḿ
duḥkhāvasāne tv idam eva geyam
dehāvasāne tv idam eva jāpyaḿ
govinda dāmodara mādhaveti
57
durvāra-vākyaḿ parigṛhya kṛṣṇā
mṛgīva bhītā tu kathaḿ kathañcit
sabhāḿ praviṣṭā manasājuhāva
govinda dāmodara mādhaveti
58
śrī kṛṣṇa rādhāvara gokuleśa
gopāla govardhana-nātha viṣṇo
jihve pibasvāmṛtam etad eva
govinda dāmodara mādhaveti
I am fallen into the deep, dark well of material
life, which is full of illusion and blind ignorance,
and I am tormented by sensual existence. O my
Lord, Visnu, Govinda, Damodara, Madhava,
please grant me Your supporting hand to uplift
me.
O my tongue, I ask only this, that upon my
meeting the bearer of the scepter of
chastisement (Yamaraja), you will utter this
sweet phrase with great devotion: "Govinda,
Damodara, Madhava!"
O my tongue, O knower of rasa, for release from
the hellish bondage of material existence, just
worship the charming and easily obtained
mantra that is chanted by Vedavyasa and other
sages: "Govinda, Damodara, Madhava!"
You should always and everywhere loudly chant,
"Gopala, Vamsidhara, O ocean of beauty, Lord
of the worlds, Narayana, O friend of the poor,
Govinda, Damodara," and "Madhava."
O my tongue, always worship these beautiful,
enchanting names of Krsna, "Govinda,
Damodara," and "Madhava," which destroy all
the obstacles of the devotees.
"O Govinda, Govinda, Hari, Murari! O Govinda,
Govinda, Mukunda, Krsna! O Govinda, Govinda!
O holder of the chariot wheel! O Govinda! O
Damodara! O Madhava!"
Indeed, this is the essence found upon ceasing
the affairs of mundane happiness. And this too is
to be sung after the cessation of all sufferings.
This alone is to be chanted at the time of death
of one's material body--"Govinda, Damodara,
Madhava!"
Somehow or other accepting the unavoidable
command of Duhsasana, Draupadi, like a
frightened doe, entered the assembly of princes
and within her mind cried out to the Lord,
"Govinda, Damodara, Madhava!"
O tongue, drink only these nectarean names,
"Sri Krsna, dearmost of Sri Radha, Lord of
Gokula, Gopala, Lord of Govardhana, Visnu,
Govinda, Damodara," and "Madhava."
268
 59
śrīnātha viśveśvara viśva-mūrte
śrī devakī-nandana daitya-śatro
jihve pibasvāmṛtam etad eva
govinda dāmodara mādhaveti
60
gopīpate kaḿsa-ripo mukunda
lakṣmīpate keśava vāsudeva
jihve pibasvāmṛtam etad eva
govinda dāmodara mādhaveti
61
gopī-janāhlāda-kara vrajeśa
go-cāraṇāraṇya-kṛta-praveśa
jihve pibasvāmṛtam etad eva
govinda dāmodara mādhaveti
62
prāṇeśa viśvambhara kaiṭabhāre
vaikuṇṭha nāṛāyaṇa cakra-pāṇe
jihve pibasvāmṛtam etad eva
govinda dāmodara mādhaveti
63
hare murāre madhusūdanādya
śrī rāma sītāvara rāvaṇāre
jihve pibasvāmṛtam etad eva
govinda dāmodara mādhaveti
64
śrī yādavendrādri-dharāmbujākṣa
go-gopa-gopī-sukha-dāna-dakṣa
jihve pibasvāmṛtam etad eva
govinda dāmodara mādhaveti
65
dharābharottāraṇa-gopa-veśa
vihāra-līlā-kṛta-bandhu-śeṣa
jihve pibasvāmṛtam etad eva
govinda dāmodara mādhaveti
66
bakī-bakāghāsura-dhenukāre
keśī-tṛṇāvarta-vighāta-dakṣa
jihve pibasvāmṛtam etad eva
govinda dāmodara mādhaveti
67
śrī jānakī-jīvana rāmacandra
niśācarāre bharatāgrajeśa
jihve pibasvāmṛtam etad eva
govinda dāmodara mādhaveti
"Srinatha, Lord of the universe, form of the
universe, beautiful son of Devaki, O enemy of
the demons, Govinda, Damodara, Madhava!" O
my tongue, just drink this nectar.
"Lord of the gopis, enemy of Kamsa, Mukunda,
husband of Laksmidevi, Kesava, son of
Vasudeva, Govinda, Damodara, Madhava!" O
my tongue, just drink this nectar.
"O You who give bliss to the gopis! Lord of Vraja,
You who have entered the forest for herding the
cows, O Govinda, Damodara, Madhava!" O my
tongue, just drink this nectar.
"O Lord of my life! Upholder of the universe, foe
of Kaitabha, Vaikuntha, Narayana, holder of the
Sudarsana-cakra! Govinda, Damodara,
Madhava!" O my tongue, just drink this nectar.
"O Lord Hari, enemy of Mura, Madhusudana, Sri
Rama, dearmost of Sita, enemy of Ravana,
Govinda, Damodara, Madhava!" O tongue, now
just drink this nectar
"O best of the Yadus, O bearer of Govardhana
hill, O lotus-eyed expert in giving happiness to
the cows, the gopas, and the gopis, Govinda,
Damodara, Madhava!" O tongue, please just
drink this nectar.
"O uplifter of the earth's burdens in the guise of a
cowherd boy, O Lord of sportive pastimes in
which Ananta-sesa has become Your brother! O
Govinda, Damodara, Madhava!" O my tongue,
just drink this nectar.
"O enemy of Baki, Bakasura, Aghasura, and
Dhenuka, O Lord who expertly smashed Kesi
and Trnavarta!" O tongue, just drink this nectar--
"Govinda, Damodara, Madhava!"
"O Ramacandra, O life and soul of the beautiful
daughter of Janaka Maharaja, enemy of the
night-roving demons, O elder brother of
Bharata!" O my tongue, just drink this nectar--
"Govinda, Damodara, Madhava!"
269
 68
nārāyaṇānanta hare nṛsiḿha
prahlāda-bādhāhara he kṛpālo
jihve pibasvāmṛtam etad eva
govinda dāmodara mādhaveti
69
līlā-manuṣyākṛti-rāma-rūpa
pratāpa-dāsī-kṛta-sarva-bhūpa
jihve pibasvāmṛtam etad eva
govinda dāmodara mādhaveti
70
śrī kṛṣṇa govinda hare murāre
he nātha nārāyaṇa vāsudeva
jihve pibasvāmṛtam etad eva
govinda dāmodara mādhaveti
71
vaktuḿ samartho 'pi na vakti kaścid
aho janānāḿ vyasanābhimukhyam
jihve pibasvāmṛtam etad eva
govinda dāmodara mādhaveti
"O Lord Narayana, Ananta, Hari, Nrsimhadeva,
remover of the afflictions of Prahlada, O merciful
Lord! Govinda, Damodara, Madhava!" O my
tongue, simply drink this nectar.
O Lord who assumed the man-like form of
Rama, who by dint of Your prowess, turned all
other kings into Your servants! "O Govinda,
Damodara, Madhava!" O tongue, just drink this
nectar.
"Sri Krsna! Govinda! Hari! Murari! O Lord,
Narayana, Vasudeva!" O tongue, please drink
only this nectar--"Govinda, Damodara,
Madhava!"
Even though anyone is able to chant, still no one
does. Alas! How determined people are for their
own undoing! O tongue, just drink the nectar of
these names--"Govinda, Damodara, Madhava!"

Narasimha Kavacam
narasimha-kavacham vakshye
prahladenoditam pura
sarva-raksha-karam punyam
sarvopadrava-nashanam

I shall now recite the Narasimha-kavaca, formerly spoken by Prahlada Maharaja. It is most pious,
vanquishes all kinds of impediments, and provides one all protection.

sarva-sampat-karam chaiva
svarga-moksha-pradayakam
dhyatva narasimham devesham
hema-simhasana-sthitam

It bestows upon one all opulences and can give one elevation to the heavenly planets or liberation. One
should meditate on Lord Narasimha, Lord of the universe, seated upon a golden throne.

vivrtasyam tri-nayanam
sharad-indu-sama-prabham
lakshmyalingita-vamangam
vibhutibhir upashritam

His mouth is wide open, He has three eyes, and He is as radiant as the autumn moon. He is embraced by
Lakshmidevi on his left side, and His form is the shelter of all opulences, both material and spiritual.

catur-bhujam komalangam
svarna-kundala-shobhitam
saroja-shobitoraskam
ratna-keyura-mudritam

270
 The Lord has four arms, and His limbs are very soft. He is decorated with golden earrings. His chest is
resplendent like the lotus flower, and His arms are decorated with jewel-studded ornaments.

tapta-kancana-sankasham
pita-nirmala-vasasam
indradi-sura-maulishthah
sphuran manikya-diptibhih

He is dressed in a spotless yellow garment, which exactly resembles molten gold. He is the original cause of
existence, beyond the mundane sphere, for the great demigods headed by Indra. He appears bedecked with
rubies which are blazingly effulgent.

virajita-pada-dvandvam
shankha-chakradi-hetibhih
garutmata cha vinayat
stuyamanam mudanvitam

His two feet are very attractive, and He is armed with various weapons such as the conch, disc, etc. Garuda
joyfully offers prayers with great reverence.

sva-hrt-kamala-samvasam
krtva tu kavacham pathet
nrsimho me shirah patu
loka-rakshartha-sambhavah

Having seated Lord Narasimhadeva upon the lotus of one's heart, one should recite the following mantra:
May Lord Narasimha, who protects all the planetary systems, protect my head.

sarvago ’pi stambha-vasah

phalam me rakshatu dhvanim
nrsimho me drshau patu
soma-suryagni-lochanah

Although the Lord is all-pervading, He hid Himself within a pillar. May He protect my speech and the results
of my activities. May Lord Narasimha, whose eyes are the sun, and fire, protect my eyes.

smrtam me patu naraharih

muni-varya-stuti-priyah
nasam me simha-nashas tu
mukham lakshmi-mukha-priyah

May Lord Nrhari, who is pleased by the prayers offered by the best of sages, protect my memory. May He
who has the nose of a lion protect my nose, and may He whose face is very dear to the goddess of fortune
protect my mouth.

sarva-vidyadhipah patu
nrsimho rasanam mama
vaktram patv indu-vadanam
sada prahlada-vanditah

May Lord Narasimha, who is the knower of all sciences, protect my sense of taste. May He whose face is
beautiful as the full moon and who is offered prayers by Prahlada Maharaja protect my face.

narasimhah patu me kantham

skandhau bhu-bhrd ananta-krt
271
 divyastra-shobhita-bhujah
narasimhah patu me bhujau

May Lord Narasimha protect my throat. He is the sustainer of the earth and the performer of unlimitedly
wonderful activities. May He protect my shoulders. His arms are resplendent with transcendental weapons.
May He protect my shoulders.

karau me deva-varado
narasimhah patu sarvatah
hrdayam yogi-sadhyash cha
nivasam patu me harih

May the Lord, who bestows benedictions upon the demigods, protect my hands, and may He protect me
from all sides. May He who is achieved by the perfect yogis protect my heart, and may Lord Hari protect my
dwelling place.

madhyam patu hiranyaksha-

vakshah-kukshi-vidaranah
nabhim me patu naraharih
sva-nabhi-brahma-samstutah

May He who ripped apart the chest and abdomen of the great demon Hiranyaksha protect my waist, and
may Lord Nrhari protect my navel. He is offered prayers by Lord Brahma, who has sprung from his own
navel.

brahmanda-kotayah katyam
yasyasau patu me katim
guhyam me patu guhyanam
mantranam guhya-rupa-drk

May He on whose hips rest all the universes protect my hips. May the Lord protect my private parts. He is
the knower of all mantras and all mysteries, but He Himself is not visible.

uru manobhavah patu

januni nara-rupa-drk
janghe patu dhara-bhara-
harta yo ’sau nr-keshari

May He who is the original Cupid protect my thighs. May He who exhibits a human-like form protect my
knees. May the remover of the burden of the earth, who appears in a form which is half-man and half-lion,
protect my calves.

sura-rajya-pradah patu
padau me nrharishvarah
sahasra-shirsha-purushah
patu me sarvashas tanum

May the bestower of heavenly opulence protect my feet. He is the Supreme Controller in the form of a man
and lion combined. May the thousand-headed Supreme enjoyer protect my body from all sides and in all
respects.

manograh purvatah patu

maha-viragrajo ’gnitah
maha-vishnur dakshine tu
maha-jvalas tu nairrtah
272
May that most ferocious personality protect me from the east. May He who is superior to the greatest heroes
protect me from the southeast, which is presided over by Agni. May the Supreme Vishnu protect me from the
south, and may that person of blazing luster protect me from the southwest.

pashchime patu sarvesho

dishi me sarvatomukhah
narasimhah patu vayavyam
saumyam bhushana-vigrahah

May the Lord of everything protect me from the west. His faces are everywhere, so please may He protect
me from this direction. May Lord Narasimha protect me from the northwest, which is predominated by Vayu,
and may He whose form is in itself the supreme ornament protect me from the north, where Soma resides.

ishanyam patu bhadro me

sarva-mangala-dayakah
samsara-bhayatah patu
mrtyor mrtyur nr-keshari

May the all-auspicious Lord, who Himself bestows all-auspiciousness, protect from the northeast, the
direction of the sun-god, and may He who is death personified protect me from fear of death and rotation in
this material world.

idam narasimha-kavacham
prahlada-mukha-manditam
bhaktiman yah pathenaityam
sarva-papaih pramucyate

This Narasimha-kavaca has been ornamented by issuing from the mouth of Prahlada Maharaja. A devotee
who reads this becomes freed from all sins.

putravan dhanavan loke

dirghayur upajayate
yam yam kamayate kamam
tam tam prapnoty asamshayam

Whatever one desires in this world he can attain without doubt. One can have wealth, many sons, and a long
life.

sarvatra jayam apnoti

sarvatra vijayi bhavet
bhumy antariksha-divyanam
grahanam vinivaranam

He becomes victorious who desires victory, and indeed becomes a conqueror. He wards off the influence of
all planets, earthly, heavenly, and everything in between.

vrshchikoraga-sambhuta-
vishapaharanam param
brahma-rakshasa-yakshanam
durotsarana-karanam

This is the supreme remedy for the poisonous effects of serpents and scorpions, and Brahma-rakshasa
ghosts and Yakshas are driven away.

273
 bhuje va tala-patre va
kavacam likhitam shubham
kara-mule dhrtam yena
sidhyeyuh karma-siddhayah

One may write this most auspicious prayer on his arm, or inscribe it on a palm-leaf and attach it to his wrist,
and all his activities will become perfect.

devasura-manushyeshu
svam svam eva jayam labhet
eka-sandhyam tri-sandhyam va
yah pathen niyato narah

One who regularly chants this prayer, whether once or thrice (daily), he becomes victorious whether among
demigods, demons, or human beings.

sarva-mangala-mangalyam
bhuktim muktim cha vindati
dva-trimshati-sahasrani
pathet shuddhatmanam nrnam

One who with purified heart recites this prayer 32,000 times attains the most auspicious of all auspicious
things, and material enjoyment and liberation are already understood to be available to such a person.

kavachasyasya mantrasya
mantra-siddhih prajayate
anena mantra-rajena
krtva bhasmabhir mantranam

This Kavaca-mantra is the king of all mantras. One attains by it what would be attained by anointing oneself
with ashes and chanting all other mantras.

tilakam bibhriyad yas tu

tasya graha-bhayam haret
tri-varam japamanas tu
dattam varyabhimantrya ca

Having marked ones body with tilaka, taking acamana with water, and reciting this mantra three times, one
will find that the fear of all inauspicious planets is removed.

prasayed yo naro mantram

narasimha-dhyanam acharet
tasya rogah pranashyanti
ye cha syuh kukshi-sambhavah

That person who recites this mantra, meditating upon Lord Narasimhadeva, has all of his diseases
vanquished, including those of the abdomen.

kimatra bahunoktena
narasimha sadrsho bhavet
manasa chintitam yattu
sa tacchapnotya samshayam

Why should more be said? One acquires qualitative oneness with Narasimha himself. There is no doubt that
the desires in the mind of one who meditates will be granted.
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 garjantam garjayantam nija-bhuja-patalam sphotayantam hatantam
dipyantam tapayantam divi bhuvi ditijam kshepayantam kshipantam
krandantam roshayantam dishi dishi satatam samharantam bharantam
vikshantam purnayantam kara-nikara-shatair divya-simham namami

Lord Narasimha roars loudly and causes others to roar. With His multitudes of arms He tears the demons
asunder and kills them in this way. He is always seeking out and tormenting the demoniac descendants of
Diti, both on this earth planet and in the higher planets, and He throws them down and scatters them. He
cries with great anger as He destroys the demons in all directions, yet with His unlimited hands He sustains,
protects, and nourishes the cosmic manifestation. I offer my respectful obeisances to the Lord, who has
assumed the form of a transcendental lion.

iti shri-brahmanda-purane prahladoktam shri-narasimha-kavacam sampurnam

Thus ends the Narasimha-kavaca as it is described by Prahlada Maharaja in the Brahmanda Purana.

Narayana Kavach SB 6.8.1-42

SB 6.8.1-2 King Parīkṣit inquired from
śrī-rājovāca Śukadeva Gosvāmī: My lord,
yayā guptaḥ sahasrākṣaḥ kindly explain the Viṣṇu
savāhān ripu-sainikān mantra armor that protected
krīḍann iva vinirjitya King Indra and enabled him
tri-lokyā bubhuje śriyam to conquer his enemies,
along with their carriers, and
bhagavaṁs tan mamākhyāhi enjoy the opulence of the
varma nārāyaṇātmakam three worlds. Please explain
yathātatāyinaḥ śatrūn to me that Nārāyaṇa armor,
yena gupto ’jayan mṛdhe by which King Indra achieved
success in battle, conquering
śrī-rājā uvāca — King Parīkṣit said; yayā — by which (the spiritual armor); the enemies who were
guptaḥ — protected; sahasra-akṣaḥ — the thousand-eyed King Indra; sa- endeavoring to kill him.
vāhān — with their carriers; ripu-sainikān — the soldiers and commanders
of the enemies; krīḍan iva — just like playing; vinirjitya — conquering; tri-
lokyāḥ — of the three worlds (the higher, middle and lower planetary
systems); bubhuje — enjoyed; śriyam — the opulence; bhagavan — O great
sage; tat — that; mama — unto me; ākhyāhi — please explain; varma —
defensive armor made of a mantra; nārāyaṇa-ātmakam — consisting of the
mercy of Nārāyaṇa; yathā — in which way; ātatāyinaḥ — who were
endeavoring to kill him; śatrūn — enemies; yena — by which; guptaḥ —
being protected; ajayat — conquered; mṛdhe — in the fight.
SB 6.8.3 Śrī Śukadeva Gosvāmī said:
śrī-bādarāyaṇir uvāca King Indra, the leader of the
vṛtaḥ purohitas tvāṣṭro demigods, inquired about the
mahendrāyānupṛcchate armor known as Nārāyaṇa-
nārāyaṇākhyaṁ varmāha kavaca from Viśvarūpa, who
tad ihaika-manāḥ śṛṇu was engaged by the
demigods as their priest.
śrī-bādarāyaṇiḥ uvāca — Śrī Śukadeva Gosvāmī said; vṛtaḥ — the chosen; Please hear Viśvarūpa’s reply
purohitaḥ — priest; tvāṣṭraḥ — the son of Tvaṣṭā; mahendrāya — unto King with great attention.
Indra; anupṛcchate — after he (Indra) inquired; nārāyaṇa-ākhyam — named
Nārāyaṇa-kavaca; varma — defensive armor made of a mantra; āha — he
said; tat — that; iha — this; eka-manāḥ — with great attention; śṛṇu — hear
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from me.
SB 6.8.4-6 Viśvarūpa said: If some form
śrī-viśvarūpa uvāca of fear arrives, one should
dhautāṅghri-pāṇir ācamya first wash his hands and legs
sapavitra udaṅ-mukhaḥ clean and then perform
kṛta-svāṅga-kara-nyāso ācamana by chanting this
mantrābhyāṁ vāg-yataḥ śuciḥ mantra: om apavitraḥ pavitro
vā sarvāvasthāṁ gato ’pi vā/
nārāyaṇa-paraṁ varma yaḥ smaret puṇḍarīkākṣaṁ
sannahyed bhaya āgate sa bahyābhyantaraḥ śuciḥ/
pādayor jānunor ūrvor śrī-viṣṇu śrī-viṣṇu śrī-viṣṇu.
udare hṛdy athorasi Then one should touch kuśa
grass and sit gravely and
mukhe śirasy ānupūrvyād silently, facing north. When
oṁkārādīni vinyaset completely purified, one
oṁ namo nārāyaṇāyeti should touch the mantra
viparyayam athāpi vā composed of eight syllables
to the eight parts of his body
śrī-viśvarūpaḥ uvāca — Śrī Viśvarūpa said; dhauta — having completely and touch the mantra
washed; aṅghri — feet; pāṇiḥ — hands; ācamya — performing ācamana composed of twelve syllables
(sipping a little water three times after chanting the prescribed mantra); sa- to his hands. Thus, in the
pavitraḥ — wearing rings made of kuśa grass (on the ring finger of each following manner, he should
hand); udak-mukhaḥ — sitting facing the north; kṛta — making; sva-aṅga- bind himself with the
kara-nyāsaḥ — mental assignment of the eight parts of the body and twelve Nārāyaṇa coat of armor.
parts of the hands; mantrābhyām — with the two mantras (oṁ namo First, while chanting the
bhagavate vāsudevāya and oṁ namo nārāyaṇāya); vāk-yataḥ — keeping mantra composed of eight
oneself silent; śuciḥ — being purified; nārāyaṇa-param — fully intent on syllables [oṁ namo
Lord Nārāyaṇa; varma — armor; sannahyet — put on oneself; bhaye — nārāyaṇāya], beginning with
when fear; āgate — has come; pādayoḥ — on the two legs; jānunoḥ — on the praṇava, the syllable om,
the two knees; ūrvoḥ — on the two thighs; udare — on the abdomen; hṛdi — one should touch his hands
on the heart; atha — thus; urasi — on the chest; mukhe — on the mouth; to eight parts of his body,
śirasi — on the head; ānupūrvyāt — one after another; oṁkāra-ādīni — starting with the two feet and
beginning with oṁkāra; vinyaset — one should place; om — the praṇava; progressing systematically to
namaḥ — obeisances; nārāyaṇāya — unto Nārāyaṇa, the Supreme the knees, thighs, abdomen,
Personality of Godhead; iti — thus; viparyayam — the reverse; atha api — heart, chest, mouth and
moreover; vā — or. head. Then one should chant
the mantra in reverse,
beginning from the last
syllable [ya], while touching
the parts of his body in the
reverse order. These two
processes are known as
utpatti-nyāsa and saṁhāra-
nyāsa respectively.
SB 6.8.7 Then one should chant the
kara-nyāsaṁ tataḥ kuryād mantra composed of twelve
dvādaśākṣara-vidyayā syllables [oṁ namo
praṇavādi-ya-kārāntam bhagavate vāsudevāya].
aṅguly-aṅguṣṭha-parvasu Preceding each syllable by
the oṁkāra, one should place
kara-nyāsam — the ritual known as kara-nyāsa, which assigns the syllables the syllables of the mantra on
of the mantra to the fingers; tataḥ — thereafter; kuryāt — should execute; the tips of his fingers,
dvādaśa-akṣara — composed of twelve syllables; vidyayā — with the beginning with the index
mantra; praṇava-ādi — beginning with the oṁkāra; ya-kāra-antam — ending finger of the right hand and
with the syllable ya; aṅguli — on the fingers, beginning with the index finger; concluding with the index
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aṅguṣṭha-parvasu — to the joints of the thumbs. finger of the left. The four
remaining syllables should be
placed on the joints of the
thumbs.
SB 6.8.8-10 One must then chant the
nyased dhṛdaya oṁkāraṁ mantra of six syllables [oṁ
vi-kāram anu mūrdhani viṣṇave namaḥ]. One should
ṣa-kāraṁ tu bhruvor madhye place the syllable om on his
ṇa-kāraṁ śikhayā nyaset heart, the syllable vi on the
top of his head, the syllable
ve-kāraṁ netrayor yuñjyān sa between his eyebrows, the
na-kāraṁ sarva-sandhiṣu syllable na on his tuft of hair
ma-kāram astram uddiśya [śikhā], and the syllable ve
mantra-mūrtir bhaved budhaḥ between his eyes. The
chanter of the mantra should
savisargaṁ phaḍ-antaṁ tat then place the syllable na on
sarva-dikṣu vinirdiśet all the joints of his body and
oṁ viṣṇave nama iti meditate on the syllable ma
as being a weapon. He
nyaset — should place; hṛdaye — on the heart; oṁkāram — the praṇava, should thus become the
oṁkāra; vi-kāram — the syllable vi of viṣṇave; anu — thereafter; mūrdhani perfect personification of the
— on the top of the head; ṣa-kāram — the syllable sa; tu — and; bhruvoḥ mantra. Thereafter, adding
madhye — between the two eyebrows; ṇa-kāram — the syllable ṇa; śikhayā visarga to the final syllable
— on the śikhā on the head; nyaset — should place; vekāram — the syllable ma he should chant the
ve; netrayoḥ — between the two eyes; yuñjyāt — should be placed; na- mantra maḥ astrāya phaṭ in
kāram — the syllable na of the word namaḥ; sarva-sandhiṣu — on all the all directions, beginning from
joints; ma-kāram — the syllable ma of the word namaḥ; astram — a the east. In this way, all
weapon; uddiśya — thinking; mantra-mūrtiḥ — the form of the mantra; directions will be bound by
bhavet — should become; budhaḥ — an intelligent person; sa-visargam — the protective armor of the
with the visarga (ḥ); phaṭ-antam — ending with the sound phaṭ; tat — that; mantra.
sarva-dikṣu — in all directions; vinirdiśet — should fix; om — praṇava;
viṣṇave — unto Lord Viṣṇu; namaḥ — obeisances; iti — thus.
SB 6.8.11 After finishing this chanting,
ātmānaṁ paramaṁ dhyāyed one should think himself
dhyeyaṁ ṣaṭ-śaktibhir yutam qualitatively one with the
vidyā-tejas-tapo-mūrtim Supreme Personality of
imaṁ mantram udāharet Godhead, who is full in six
opulences and is worthy to be
ātmānam — the self; paramam — the supreme; dhyāyet — one should meditated upon. Then one
meditate on; dhyeyam — worthy to be meditated on; ṣaṭ-śaktibhiḥ — the six should chant the following
opulences; yutam — possessed of; vidyā — learning; tejaḥ — influence; protective prayer to Lord
tapaḥ — austerity; mūrtim — personified; imam — this; mantram — mantra; Nārāyaṇa, the Nārāyaṇa-
udāharet — should chant. kavaca.
SB 6.8.12 The Supreme Lord, who sits
om harir vidadhyān mama sarva-rakṣāṁ on the back of the bird
nyastāṅghri-padmaḥ patagendra-pṛṣṭhe Garuḍa, touching him with
darāri-carmāsi-gadeṣu-cāpa- His lotus feet, holds eight
pāśān dadhāno ’ṣṭa-guno ’ṣṭa-bāhuḥ weapons — the conchshell,
disc, shield, sword, club,
om — O Lord; hariḥ — the Supreme Personality of Godhead; vidadhyāt — arrows, bow and ropes. May
may He bestow; mama — my; sarva-rakṣām — protection from all sides; that Supreme Personality of
nyasta — placed; aṅghri-padmaḥ — whose lotus feet; patagendra-pṛṣṭhe — Godhead protect me at all
on the back of Garuḍa, the king of all birds; dara — conchshell; ari — disc; times with His eight arms. He
carma — shield; asi — sword; gadā — club; iṣu — arrows; cāpa — bow; is all-powerful because He
pāśān — ropes; dadhānaḥ — holding; aṣṭa — possessing eight; guṇaḥ — fully possesses the eight
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perfections; aṣṭa — eight; bāhuḥ — arms. mystic powers [aṇimā,
laghimā, etc.].
SB 6.8.13 May the Lord, who assumes
jaleṣu māṁ rakṣatu matsya-mūrtir the body of a great fish,
yādo-gaṇebhyo varuṇasya pāśāt protect me in the water from
sthaleṣu māyāvaṭu-vāmano vyāt the fierce animals that are
trivikramaḥ khe vatu viśvarūpaḥ associates of the demigod
Varuṇa. By expanding His
jaleṣu — in the water; mām — me; rakṣatu — protect; matsya-mūrtiḥ — the illusory energy, the Lord
Supreme Lord in the form of a great fish; yādaḥ-gaṇebhyaḥ — from fierce assumed the form of the
aquatic animals; varuṇasya — of the demigod known as Varuṇa; pāśāt — dwarf Vāmana. May Vāmana
from the arresting rope; sthaleṣu — on the land; māyā-vaṭu — the merciful protect me on the land. Since
form of the Lord as a dwarf; vāmanaḥ — named Vāmanadeva; avyāt — may the gigantic form of the Lord,
He protect; trivikramaḥ — Trivikrama, whose three gigantic steps took the Viśvarūpa, conquers the
three worlds from Bali; khe — in the sky; avatu — may the Lord protect; three worlds, may He protect
viśvarūpaḥ — the gigantic universal form. me in the sky.
SB 6.8.14 May Lord Nṛsiṁhadeva, who
durgeṣv aṭavy-āji-mukhādiṣu prabhuḥ appeared as the enemy of
pāyān nṛsiṁho ’sura-yūthapāriḥ Hiraṇyakaśipu, protect me in
vimuñcato yasya mahāṭṭa-hāsaṁ all directions. His loud
diśo vinedur nyapataṁś ca garbhāḥ laughing vibrated in all
directions and caused the
durgeṣu — in places where travel is very difficult; aṭavi — in the dense pregnant wives of the asuras
forest; āji-mukha-ādiṣu — on the war front and so on; prabhuḥ — the to have miscarriages. May
Supreme Lord; pāyāt — may He protect; nṛsiṁhaḥ — Lord Nṛsiṁhadeva; that Lord be kind enough to
asura-yūthapa — of Hiraṇyakaśipu, the leader of the demons; ariḥ — the protect me in difficult places
enemy; vimuñcataḥ — releasing; yasya — of whom; mahā-aṭṭa-hāsam — like the forest and battlefront.
great and fearful laughing; diśaḥ — all the directions; vineduḥ — resounded
through; nyapatan — fell down; ca — and; garbhāḥ — the embryos of the
wives of the demons.
SB 6.8.15 The Supreme indestructible
rakṣatv asau mādhvani yajña-kalpaḥ Lord is ascertained through
sva-daṁṣṭrayonnīta-dharo varāhaḥ the performance of ritualistic
rāmo ’dri-kūṭeṣv atha vipravāse sacrifices and is therefore
salakṣmaṇo ’vyād bharatāgrajo ’smān known as Yajñeśvara. In His
incarnation as Lord Boar, He
rakṣatu — may the Lord protect; asau — that; mā — me; adhvani — on the raised the planet earth from
street; yajña-kalpaḥ — who is ascertained by performance of ritualistic the water at the bottom of the
ceremonies; sva-daṁṣṭrayā — by His own tusk; unnīta — raising; dharaḥ — universe and kept it on His
the planet earth; varāhaḥ — Lord Boar; rāmaḥ — Lord Rāma; adri-kūṭeṣu — pointed tusks. May that Lord
on the summits of the mountains; atha — then; vipravāse — in foreign protect me from rogues on
countries; sa-lakṣmaṇaḥ — with His brother Lakṣmaṇa; avyāt — may He the street. May Paraśurāma
protect; bharata-agrajaḥ — the elder brother of Mahārāja Bharata; asmān — protect me on the tops of
us. mountains, and may the elder
brother of Bharata, Lord
Rāmacandra, along with His
brother Lakṣmaṇa, protect
me in foreign countries.
SB 6.8.16 May Lord Nārāyaṇa protect
mām ugra-dharmād akhilāt pramādān me from unnecessarily
nārāyaṇaḥ pātu naraś ca hāsāt following false religious
dattas tv ayogād atha yoga-nāthaḥ systems and falling from my
pāyād guṇeśaḥ kapilaḥ karma-bandhāt duties due to madness. May
the Lord in His appearance
mām — me; ugra-dharmāt — from unnecessary religious principles; akhilāt as Nara protect me from
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— from all kinds of activities; pramādāt — which are enacted in madness; unnecessary pride. May Lord
nārāyaṇaḥ — Lord Nārāyaṇa; pātu — may He protect; naraḥ ca — and Dattātreya, the master of all
Nara; hāsāt — from unnecessary pride; dattaḥ — Dattātreya; tu — of mystic power, protect me
course; ayogāt — from the path of false yoga; atha — indeed; yoga-nāthaḥ from falling while performing
— the master of all mystic powers; pāyāt — may He protect; guṇa-īśaḥ — bhakti-yoga, and may Lord
the master of all spiritual qualities; kapilaḥ — Lord Kapila; karma-bandhāt — Kapila, the master of all good
from the bondage of fruitive activities. qualities, protect me from the
material bondage of fruitive
activities.
SB 6.8.17 May Sanat-kumāra protect
sanat-kumāro ’vatu kāmadevād me from lusty desires. As I
dhayaśīrṣā māṁ pathi deva-helanāt begin some auspicious
devarṣi-varyaḥ puruṣārcanāntarāt activity, may Lord Hayagrīva
kūrmo harir māṁ nirayād aśeṣāt protect me from being an
offender by neglecting to offer
sanat-kumāraḥ — the great brahmacārī named Sanat-kumāra; avatu — may respectful obeisances to the
he protect; kāma-devāt — from the hands of Cupid or lusty desire; haya- Supreme Lord. May Devarṣi
śīrṣā — Lord Hayagrīva, the incarnation of the Lord whose head is like that Nārada protect me from
of a horse; mām — me; pathi — on the path; deva-helanāt — from committing offenses in
neglecting to offer respectful obeisances to brāhmaṇas, Vaiṣṇavas and the worshiping the Deity, and
Supreme Lord; devarṣi-varyaḥ — the best of the saintly sages, Nārada; may Lord Kūrma, the tortoise,
puruṣa-arcana-antarāt — from the offenses in worshiping the Deity; kūrmaḥ protect me from falling to the
— Lord Kūrma, the tortoise; hariḥ — the Supreme Personality of Godhead; unlimited hellish planets.
mām — me; nirayāt — from hell; aśeṣāt — unlimited.
SB 6.8.18 May the Supreme Personality
dhanvantarir bhagavān pātv apathyād of Godhead in His incarnation
dvandvād bhayād ṛṣabho nirjitātmā as Dhanvantari relieve me
yajñaś ca lokād avatāj janāntād from undesirable eatables
balo gaṇāt krodha-vaśād ahīndraḥ and protect me from physical
illness. May Lord
dhanvantariḥ — the incarnation Dhanvantari, the physician; bhagavān — the Ṛṣabhadeva, who conquered
Supreme Personality of Godhead; pātu — may He protect me; apathyāt — His inner and outer senses,
from things injurious to the health, such as meat and intoxicants; dvandvāt protect me from fear
— from duality; bhayāt — from fear; ṛṣabhaḥ — Lord Ṛṣabhadeva; nirjita- produced by the duality of
ātmā — who fully controlled his mind and self; yajñaḥ — Yajña; ca — and; heat and cold. May Yajña
lokāt — from the defamation of the populace; avatāt — may He protect; protect me from defamation
jana-antāt — from dangerous positions created by other people; balaḥ — and harm from the populace,
Lord Balarāma; gaṇāt — from the hordes of; krodha-vaśāt — the angry and may Lord Balarāma as
serpents; ahīndraḥ — Lord Balarāma in the form of the serpent Śeṣa Nāga. Śeṣa protect me from
envious serpents.
SB 6.8.19 May the Personality of
dvaipāyano bhagavān aprabodhād Godhead in His incarnation
buddhas tu pāṣaṇḍa-gaṇa-pramādāt as Vyāsadeva protect me
kalkiḥ kaleḥ kāla-malāt prapātu from all kinds of ignorance
dharmāvanāyoru-kṛtāvatāraḥ resulting from the absence of
Vedic knowledge. May Lord
dvaipāyanaḥ — Śrīla Vyāsadeva, the giver of all Vedic knowledge; Buddhadeva protect me from
bhagavān — the most powerful incarnation of the Supreme Personality of activities opposed to Vedic
Godhead; aprabodhāt — from ignorance of the śāstra; buddhaḥ tu — also principles and from laziness
Lord Buddha; pāṣaṇḍa-gaṇa — of atheists creating disillusionment for that causes one to madly
innocent persons; pramādāt — from the madness; kalkiḥ — Lord Kalki, the forget the Vedic principles of
incarnation of Keśava; kaleḥ — of this Kali-yuga; kāla-malāt — from the knowledge and ritualistic
darkness of the age; prapātu — may He protect; dharma-avanāya — for the action. May Kalkideva, the
protection of religious principles; uru — very great; kṛta-avatāraḥ — who Supreme Personality of
took an incarnation. Godhead, who appeared as
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 an incarnation to protect
religious principles, protect
me from the dirt of the Age of
Kali.
SB 6.8.20 May Lord Keśava protect me
māṁ keśavo gadayā prātar avyād with His club in the first
govinda āsaṅgavam ātta-veṇuḥ portion of the day, and may
nārāyaṇaḥ prāhṇa udātta-śaktir Govinda, who is always
madhyan-dine viṣṇur arīndra-pāṇiḥ engaged in playing His flute,
protect me in the second
mām — me; keśavaḥ — Lord Keśava; gadayā — by His club; prātaḥ — in portion of the day. May Lord
the morning hours; avyāt — may He protect; govindaḥ — Lord Govinda; Nārāyaṇa, who is equipped
āsaṅgavam — during the second part of the day; ātta-veṇuḥ — holding His with all potencies, protect me
flute; nārāyaṇaḥ — Lord Nārāyaṇa with four hands; prāhṇaḥ — during the in the third part of the day,
third part of the day; udātta-śaktiḥ — controlling different types of potencies; and may Lord Viṣṇu, who
madhyam-dine — during the fourth part of the day; viṣṇuḥ — Lord Viṣṇu; carries a disc to kill His
arīndra-pāṇiḥ — bearing the disc in His hand to kill the enemies. enemies, protect me in the
fourth part of the day.
SB 6.8.21 May Lord Madhusūdana, who
devo ’parāhṇe madhu-hogradhanvā carries a bow very fearful for
sāyaṁ tri-dhāmāvatu mādhavo mām the demons, protect me
doṣe hṛṣīkeśa utārdha-rātre during the fifth part of the
niśītha eko ’vatu padmanābhaḥ day. In the evening, may Lord
Mādhava, appearing as
devaḥ — the Lord; aparāhṇe — in the fifth part of the day; madhu-hā — Brahmā, Viṣṇu and
named Madhusūdana; ugra-dhanvā — bearing the very fearful bow known Maheśvara, protect me, and
as Śārṅga; sāyam — the sixth part of the day; tri-dhāmā — manifesting as in the beginning of night may
the three deities Brahmā, Viṣṇu and Maheśvara; avatu — may He protect; Lord Hṛṣīkeśa protect me. At
mādhavaḥ — named Mādhava; mām — me; doṣe — during the first portion the dead of night [in the
of the night; hṛṣīkeśaḥ — Lord Hṛṣīkeśa; uta — also; ardha-rātre — during second and third parts of
the second part of the night; niśīthe — during the third part of the night; ekaḥ night] may Lord Padmanābha
— alone; avatu — may He protect; padmanābhaḥ — Lord Padmanābha. alone protect me.

SB 6.8.22 May the Supreme Personality

śrīvatsa-dhāmāpara-rātra īśaḥ of Godhead, who bears the
pratyūṣa īśo ’si-dharo janārdanaḥ Śrīvatsa on His chest, protect
dāmodaro ’vyād anusandhyaṁ prabhāte me after midnight until the
viśveśvaro bhagavān kāla-mūrtiḥ sky becomes pinkish. May
Lord Janārdana, who carries
śrīvatsa-dhāmā — the Lord, on whose chest the mark of Śrīvatsa is resting; a sword in His hand, protect
apara-rātre — in the fourth part of the night; īśaḥ — the Supreme Lord; me at the end of night [during
pratyūṣe — in the end of the night; īśaḥ — the Supreme Lord; asi-dharaḥ — the last four ghaṭikās of
carrying a sword in the hand; janārdanaḥ — Lord Janārdana; dāmodaraḥ — night]. May Lord Dāmodara
Lord Dāmodara; avyāt — may He protect; anusandhyam — during each protect me in the early
junction or twilight; prabhāte — in the early morning (the sixth part of the morning, and may Lord
night); viśva-īśvaraḥ — the Lord of the whole universe; bhagavān — the Viśveśvara protect me during
Supreme Personality of Godhead; kāla-mūrtiḥ — the personification of time. the junctions of day and
night.
SB 6.8.23 Set into motion by the
cakraṁ yugāntānala-tigma-nemi Supreme Personality of
bhramat samantād bhagavat-prayuktam Godhead and wandering in
dandagdhi dandagdhy ari-sainyam āśu all the four directions, the disc
kakṣaṁ yathā vāta-sakho hutāśaḥ of the Supreme Lord has
sharp edges as destructive
cakram — the disc of the Lord; yuga-anta — at the end of the millennium; as the fire of devastation at
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anala — like the fire of devastation; tigma-nemi — with a sharp rim; bhramat the end of the millennium. As
— wandering; samantāt — on all sides; bhagavat-prayuktam — being a blazing fire burns dry grass
engaged by the Lord; dandagdhi dandagdhi — please burn completely, to ashes with the assistance
please burn completely; ari-sainyam — the army of our enemies; āśu — of the breeze, may that
immediately; kakṣam — dry grass; yathā — like; vāta-sakhaḥ — the friend Sudarśana cakra burn our
of the wind; hutāśaḥ — blazing fire. enemies to ashes.
SB 6.8.24 O club in the hand of the
gade ’śani-sparśana-visphuliṅge Supreme Personality of
niṣpiṇḍhi niṣpiṇḍhy ajita-priyāsi Godhead, you produce
kuṣmāṇḍa-vaināyaka-yakṣa-rakṣo- sparks of fire as powerful as
bhūta-grahāṁś cūrṇaya cūrṇayārīn thunderbolts, and you are
extremely dear to the Lord. I
gade — O club in the hands of the Supreme Personality of Godhead; aśani am also His servant.
— like thunderbolts; sparśana — whose touch; visphuliṅge — giving off Therefore kindly help me
sparks of fire; niṣpiṇḍhi niṣpiṇḍhi — pound to pieces, pound to pieces; ajita- pound to pieces the evil living
priyā — very dear to the Supreme Personality of Godhead; asi — you are; beings known as
kuṣmāṇḍa — imps named Kuṣmāṇḍas; vaināyaka — ghosts named Kuṣmāṇḍas, Vaināyakas,
Vaināyakas; yakṣa — ghosts named Yakṣas; rakṣaḥ — ghosts named Yakṣas, Rākṣasas, Bhūtas
Rākṣasas; bhūta — ghosts named Bhūtas; grahān — and evil demons and Grahas. Please pulverize
named Grahas; cūrṇaya — pulverize; cūrṇaya — pulverize; arīn — my them.
enemies.
SB 6.8.25 O best of conchshells, O
tvaṁ yātudhāna-pramatha-preta-mātṛ- Pāñcajanya in the hands of
piśāca-vipragraha-ghora-dṛṣṭīn the Lord, you are always filled
darendra vidrāvaya kṛṣṇa-pūrito with the breath of Lord Kṛṣṇa.
bhīma-svano ’rer hṛdayāni kampayan Therefore you create a fearful
sound vibration that causes
tvam — you; yātudhāna — Rākṣasas; pramatha — Pramathas; preta — trembling in the hearts of
Pretas; mātṛ — Mātās; piśāca — Piśācas; vipra-graha — brāhmaṇa ghosts; enemies like the Rākṣasas,
ghora-dṛṣṭīn — who have very fearful eyes; darendra — O Pāñcajanya, the pramatha ghosts, Pretas,
conchshell in the hands of the Lord; vidrāvaya — drive away; kṛṣṇa-pūritaḥ Mātās, Piśācas and
— being filled with air from the mouth of Kṛṣṇa; bhīma-svanaḥ — sounding brāhmaṇa ghosts with fearful
extremely fearful; areḥ — of the enemy; hṛdayāni — the cores of the hearts; eyes.
kampayan — causing to tremble.
SB 6.8.26 O king of sharp-edged
tvaṁ tigma-dhārāsi-varāri-sainyam swords, you are engaged by
īśa-prayukto mama chindhi chindhi the Supreme Personality of
cakṣūṁṣi carmañ chata-candra chādaya Godhead. Please cut the
dviṣām aghonāṁ hara pāpa-cakṣuṣām soldiers of my enemies to
pieces. Please cut them to
tvam — you; tigma-dhāra-asi-vara — O best of swords possessing very pieces! O shield marked with
sharp blades; ari-sainyam — the soldiers of the enemy; īśa-prayuktaḥ — a hundred brilliant moonlike
being engaged by the Supreme Personality of Godhead; mama — my; circles, please cover the eyes
chindhi chindhi — chop to pieces, chop to pieces; cakṣūṁṣi — the eyes; of the sinful enemies. Pluck
carman — O shield; śata-candra — possessing brilliant circles like a out their sinful eyes.
hundred moons; chādaya — please cover; dviṣām — of those who are
envious of me; aghonām — who are completely sinful; hara — please take
away; pāpa-cakṣuṣām — of those whose eyes are very sinful.

SB 6.8.27-28 May the glorification of the

yan no bhayaṁ grahebhyo ’bhūt transcendental name, form,
ketubhyo nṛbhya eva ca qualities and paraphernalia of
sarīsṛpebhyo daṁṣṭribhyo the Supreme Personality of
bhūtebhyo ’ṁhobhya eva ca Godhead protect us from the
influence of bad planets,
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 sarvāṇy etāni bhagavan- meteors, envious human
nāma-rūpānukīrtanāt beings, serpents, scorpions,
prayāntu saṅkṣayaṁ sadyo and animals like tigers and
ye naḥ śreyaḥ-pratīpakāḥ wolves. May it protect us from
ghosts and the material
yat — which; naḥ — our; bhayam — fear; grahebhyaḥ — from the Graha elements like earth, water,
demons; abhūt — was; ketubhyaḥ — from meteors, or falling stars; nṛbhyaḥ fire and air, and may it also
— from envious human beings; eva ca — also; sarīsṛpebhyaḥ — from protect us from lightning and
snakes or scorpions; daṁṣṭribhyaḥ — from animals with fierce teeth like our past sins. We are always
tigers, wolves and boars; bhūtebhyaḥ — from ghosts or the material afraid of these hindrances to
elements (earth, water, fire, etc.); aṁhobhyaḥ — from sinful activities; eva our auspicious life. Therefore,
ca — as well as; sarvāṇi etāni — all these; bhagavat-nāma-rūpa-anukīrtanāt may they all be completely
— by glorifying the transcendental form, name, attributes and paraphernalia destroyed by the chanting of
of the Supreme Personality of Godhead; prayāntu — let them go; the Hare Kṛṣṇa mahā-mantra.
saṅkṣayam — to complete destruction; sadyaḥ — immediately; ye — which;
naḥ — our; śreyaḥ-pratīpakāḥ — hindrances to well-being.
SB 6.8.29 Lord Garuḍa, the carrier of
garuḍo bhagavān stotra- Lord Viṣṇu, is the most
stobhaś chandomayaḥ prabhuḥ worshipable lord, for he is as
rakṣatv aśeṣa-kṛcchrebhyo powerful as the Supreme
viṣvaksenaḥ sva-nāmabhiḥ Lord Himself. He is the
personified Vedas and is
garuḍaḥ — His Holiness Garuḍa, the carrier of Lord Viṣṇu; bhagavān — as worshiped by selected
powerful as the Supreme Personality of Godhead; stotra-stobhaḥ — who is verses. May he protect us
glorified by selected verses and songs; chandaḥ-mayaḥ — the personified from all dangerous
Vedas; prabhuḥ — the lord; rakṣatu — may He protect; aśeṣa-kṛcchrebhyaḥ conditions, and may Lord
— from unlimited miseries; viṣvaksenaḥ — Lord Viṣvaksena; sva-nāmabhiḥ Viṣvaksena, the Personality
— by His holy names. of Godhead, also protect us
from all dangers by His holy
names.
SB 6.8.30 May the Supreme Personality
sarvāpadbhyo harer nāma- of Godhead’s holy names,
rūpa-yānāyudhāni naḥ His transcendental forms, His
buddhīndriya-manaḥ-prāṇān carriers and all the weapons
pāntu pārṣada-bhūṣaṇāḥ decorating Him as personal
associates protect our
sarva-āpadbhyaḥ — from all kinds of danger; hareḥ — of the Supreme intelligence, senses, mind
Personality of Godhead; nāma — the holy name; rūpa — the transcendental and life air from all dangers.
form; yāna — the carriers; āyudhāni — and all the weapons; naḥ — our;
buddhi — intelligence; indriya — senses; manaḥ — mind; prāṇān — life air;
pāntu — may they protect and maintain; pārṣada-bhūṣaṇāḥ — the
decorations who are personal associates.
SB 6.8.31 The subtle and gross cosmic
yathā hi bhagavān eva manifestation is material, but
vastutaḥ sad asac ca yat nevertheless it is nondifferent
satyenānena naḥ sarve from the Supreme Personality
yāntu nāśam upadravāḥ of Godhead because He is
ultimately the cause of all
yathā — just as; hi — indeed; bhagavān — the Supreme Personality of causes. Cause and effect are
Godhead; eva — undoubtedly; vastutaḥ — at the ultimate issue; sat — factually one because the
manifested; asat — unmanifested; ca — and; yat — whatever; satyena — cause is present in the effect.
by the truth; anena — this; naḥ — our; sarve — all; yāntu — let them go; Therefore the Absolute Truth,
nāśam — to annihilation; upadravāḥ — disturbances. the Supreme Personality of
Godhead, can destroy all our
dangers by any of His potent
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 parts.
SB 6.8.32-33 The Supreme Personality of
yathaikātmyānubhāvānāṁ Godhead, the living entities,
vikalpa-rahitaḥ svayam the material energy, the
bhūṣaṇāyudha-liṅgākhyā spiritual energy and the entire
dhatte śaktīḥ sva-māyayā creation are all individual
substances. In the ultimate
tenaiva satya-mānena analysis, however, together
sarva-jño bhagavān hariḥ they constitute the supreme
pātu sarvaiḥ svarūpair naḥ one, the Personality of
sadā sarvatra sarva-gaḥ Godhead. Therefore those
who are advanced in spiritual
yathā — just as; aikātmya — in terms of oneness manifested in varieties; knowledge see unity in
anubhāvānām — of those thinking; vikalpa-rahitaḥ — the absence of diversity. For such advanced
difference; svayam — Himself; bhūṣaṇa — decorations; āyudha — persons, the Lord’s bodily
weapons; liṅga-ākhyāḥ — characteristics and different names; dhatte — decorations, His name, His
possesses; śaktīḥ — potencies like wealth, influence, power, knowledge, fame, His attributes and
beauty and renunciation; sva-māyayā — by expanding His spiritual energy; forms and the weapons in His
tena eva — by that; satya-mānena — true understanding; sarva-jñaḥ — hand are manifestations of
omniscient; bhagavān — the Supreme Personality of Godhead; hariḥ — the strength of His potency.
who can take away all the illusion of the living entities; pātu — may He According to their elevated
protect; sarvaiḥ — with all; sva-rūpaiḥ — His forms; naḥ — us; sadā — spiritual understanding, the
always; sarvatra — everywhere; sarva-gaḥ — who is all-pervasive. omniscient Lord, who
manifests various forms, is
present everywhere. May He
always protect us everywhere
from all calamities.
SB 6.8.34 Prahlāda Mahārāja loudly
vidikṣu dikṣūrdhvam adhaḥ samantād chanted the holy name of
antar bahir bhagavān nārasiṁhaḥ Lord Nṛsiṁhadeva. May Lord
prahāpayaḻ loka-bhayaṁ svanena Nṛsiṁhadeva, roaring for His
sva-tejasā grasta-samasta-tejāḥ devotee Prahlāda Mahārāja,
protect us from all fear of
vidikṣu — in all corners; dikṣu — in all directions (east, west, north and dangers created by stalwart
south); ūrdhvam — above; adhaḥ — below; samantāt — on all sides; antaḥ leaders in all directions
— internally; bahiḥ — externally; bhagavān — the Supreme Personality of through poison, weapons,
Godhead; nārasiṁhaḥ — in the form of Nṛsiṁhadeva (half-lion and half- water, fire, air and so on. May
man); prahāpayan — completely destroying; loka-bhayam — fear created by the Lord cover their influence
animals, poison, weapons, water, air, fire and so on; svanena — by His roar by His own transcendental
or the vibration of His name by His devotee Prahlāda Mahārāja; sva-tejasā influence. May Nṛsiṁhadeva
— by His personal effulgence; grasta — covered; samasta — all other; tejāḥ protect us in all directions and
— influences. in all corners, above, below,
within and without.

SB 6.8.35 Viśvarūpa continued: O Indra,

maghavann idam ākhyātaṁ this mystic armor related to
varma nārāyaṇātmakam Lord Nārāyaṇa has been
vijeṣyase ’ñjasā yena described by me to you. By
daṁśito ’sura-yūthapān putting on this protective
covering, you will certainly be
maghavan — O King Indra; idam — this; ākhyātam — described; varma — able to conquer the leaders of
mystic armor; nārāyaṇa-ātmakam — related to Nārāyaṇa; vijeṣyase — you the demons.
will conquer; añjasā — very easily; yena — by which; daṁśitaḥ — being
protected; asura-yūthapān — the chief leaders of the demons.

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SB 6.8.36 If one employs this armor,
etad dhārayamāṇas tu whomever he sees with his
yaṁ yaṁ paśyati cakṣuṣā eyes or touches with his feet
padā vā saṁspṛśet sadyaḥ is immediately freed from all
sādhvasāt sa vimucyate the above-mentioned
dangers.
etat — this; dhārayamāṇaḥ — a person employing; tu — but; yam yam —
whomever; paśyati — he sees; cakṣuṣā — by his eyes; padā — by his feet;
vā — or; saṁspṛśet — may touch; sadyaḥ — immediately; sādhvasāt —
from all fear; saḥ — he; vimucyate — is freed.
SB 6.8.37 This prayer, Nārāyaṇa-
na kutaścid bhayaṁ tasya kavaca, constitutes subtle
vidyāṁ dhārayato bhavet knowledge transcendentally
rāja-dasyu-grahādibhyo connected with Nārāyaṇa.
vyādhy-ādibhyaś ca karhicit One who employs this prayer
is never disturbed or put in
na — not; kutaścit — from anywhere; bhayam — fear; tasya — of him; danger by the government,
vidyām — this mystical prayer; dhārayataḥ — employing; bhavet — may by plunderers, by evil
appear; rāja — from the government; dasyu — from rogues and thieves; demons or by any type of
graha-ādibhyaḥ — from demons and so on; vyādhi-ādibhyaḥ — from disease.
diseases and so on; ca — also; karhicit — at any time.
SB 6.8.38 O King of heaven, a
imāṁ vidyāṁ purā kaścit brāhmaṇa named Kauśika
kauśiko dhārayan dvijaḥ formerly used this armor
yoga-dhāraṇayā svāṅgaṁ when he purposely gave up
jahau sa maru-dhanvani his body in the desert by
mystic power.
imām — this; vidyām — prayer; purā — formerly; kaścit — someone;
kauśikaḥ — Kauśika; dhārayan — using; dvijaḥ — a brāhmaṇa; yoga-
dhāraṇayā — by mystic power; sva-aṅgam — his own body; jahau — gave
up; saḥ — he; maru-dhanvani — in the desert.
SB 6.8.39 Surrounded by many
tasyopari vimānena beautiful women, Citraratha,
gandharva-patir ekadā the King of Gandharvaloka,
yayau citrarathaḥ strībhir was once passing in his
vṛto yatra dvija-kṣayaḥ airplane over the brāhmaṇa’s
body at the spot where the
tasya — his dead body; upari — above; vimānena — by airplane; brāhmaṇa had died.
gandharva-patiḥ — the King of Gandharvaloka, Citraratha; ekadā — once
upon a time; yayau — went; citrarathaḥ — Citraratha; strībhiḥ — by many
beautiful women; vṛtaḥ — surrounded; yatra — where; dvija-kṣayaḥ — the
brāhmaṇa Kauśika had died.
SB 6.8.40 Suddenly Citraratha was
gaganān nyapatat sadyaḥ forced to fall from the sky
savimāno hy avāk-śirāḥ headfirst with his airplane.
sa vālikhilya-vacanād Struck with wonder, he was
asthīny ādāya vismitaḥ ordered by the great sages
prāsya prācī-sarasvatyāṁ named the Vālikhilyas to
snātvā dhāma svam anvagāt throw the brāhmaṇa’s bones
in the nearby river Sarasvatī.
gaganāt — from the sky; nyapatat — fell; sadyaḥ — suddenly; sa-vimānaḥ He had to do this and bathe
— with his airplane; hi — certainly; avāk-śirāḥ — with his head downward; in the river before returning to
saḥ — he; vālikhilya — of the great sages named the Vālikhilyas; vacanāt — his own abode.
by the instructions; asthīni — all the bones; ādāya — taking; vismitaḥ —
struck with wonder; prāsya — throwing; prācī-sarasvatyām — in the river
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Sarasvatī, which flows to the east; snātvā — bathing in that river; dhāma —
to the abode; svam — his own; anvagāt — returned.
SB 6.8.41 Śrī Śukadeva Gosvāmī said:
śrī-śuka uvāca My dear Mahārāja Parīkṣit,
ya idaṁ śṛṇuyāt kāle one who employs this armor
yo dhārayati cādṛtaḥ or hears about it with faith
taṁ namasyanti bhūtāni and veneration when afraid
mucyate sarvato bhayāt because of any conditions in
the material world is
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; yaḥ — anyone who; idam immediately freed from all
— this; śṛṇuyāt — may hear; kāle — at a time of fear; yaḥ — anyone who; dangers and is worshiped by
dhārayati — employs this prayer; ca — also; ādṛtaḥ — with faith and all living entities.
adoration; tam — unto him; namasyanti — offer respectful obeisances;
bhūtāni — all living beings; mucyate — is released; sarvataḥ — from all;
bhayāt — fearful conditions.Donate
SB 6.8.42 King Indra, who performed
etāṁ vidyām adhigato one hundred sacrifices,
viśvarūpāc chatakratuḥ received this prayer of
trailokya-lakṣmīṁ bubhuje protection from Viśvarūpa.
vinirjitya mṛdhe ’surān After conquering the demons,
he enjoyed all the opulences
etām — this; vidyām — prayer; adhigataḥ — received; viśvarūpāt — from of the three worlds.
the brāhmaṇa Viśvarūpa; śata-kratuḥ — Indra, the King of heaven; trailokya-
lakṣmīm — all the opulence of the three worlds; bubhuje — enjoyed;
vinirjitya — conquering; mṛdhe — in battle; asurān — all the demons.

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